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THE  NEZ  PERCES  SINCE 
LEWIS  AND  CLARK 


MISS  S.  L.  McBETH 


The  Nez  Perces  Since 
Lewis    and    Clark 


By  KATE  C.  McBETH 


ILLUSTRATED 


NEW  YORK  CHICAGO  TORONTO 

Fleming  H.  Revell  Company 

LONDON          AND          EDINBURGH 


Copyright,  1908,  by 
FLEMING  H.  REVELL  COMPANY 


New  York:  158  Fifth  Avenue 
Chicago:  80  Wabash  Avenue 
Toronto:  25  Richmond  Street,  W. 
London:  21  Paternoster  Square 
Edinburgh:  100  Princes  Street 


PREFACE 

AT  the  urgent  request  of  some  of  my  friends  I  have 
written  this  simple  little  narrative  of  life,  for  more  than 
twenty-seven  years,  among  the  Nez  Perces. 

In  preparation  of  the  narrative  I  have  used  articles 
which  already  have  appeared  in  our  church  magazines. 
I  gratefully  acknowledge  help  received  from  Elder 
Billy  Williams,  a  Nez  Perces  Indian,  from  Gray's  His- 
tory of  Oregon,  "  Rocky  Mountains,"  by  Lewis  and 
Clark,  "  Indian  Missions  "  by  Myron  Eells,  records  by 
Rev.  H.  H.  Spalding,  also  a  magazine  article  by  Rev. 
G.  L.  Deffenbaugh. 

Elder  Billy  Williams  was  considered  the  most  re- 
liable historian  of  the  tribe,  and  the  history  and  tradi- 
tions I  have  used,  he  gave  me  in  his  own  language. 

I  lovingly  dedicate  this  work  to  the  memory  of  my 
sainted  sister,  Miss  S.  L.  McBeth,  who  had  so  much  to 
do  with  the  success  of  the  Gospel  among  the  Nez 
Perces. 

KATE  C.  McBETH. 


CONTENTS 

INTRODUCTION 9 

I.  THE  COMING  OF  LEWIS  AND  CLARK       .  15 

II.  SEARCH  FOR  THE  LIGHT        ...  27 

III.  FIRST  CHURCH  IN  OREGON  TERRITORY  .  48 

IV.  THE  WHITMAN  MASSACRE — THE  SPALD- 

INGS  LEAVE  LAPVVAI          ...      66 

V.  THE  GREAT  REVIVAL   .        .        .  75 

VI.  Miss  S.  L.  McBETH     ....      84 

VII.  THE  JOSEPH  WAR         ....      94 

VIII.  SCHOOL  FOR  WOMEN     .        .        .        .     102 

IX.  NEZ  PERCES  CHIEFS     .        .        .        .115 

X.  A  JOURNEY  TO  LAPWAI         .        .        .125 

XI.  SCHOOL-DAYS  IN  KAMIAH      .        .        .     1 37 

XII.  THE  SEMI-CENTENNIAL         .         .        .     148 

XIII.  FOURTH  OF  JULY  CAMP- MEETINGS  PAST 

AND  PRESENT 163 

XIV.  THE  ALLOTMENT  OF  LAND   .        .        .184 

XV.  MISSIONARY  EXTENSION        .        .        .     204 

XVI.  DEATH  OF  Miss  S.  L.  McBETH     .        .218 

XVII.  JONATHAN  WILLIAMS    .         .        .        .234 

XVIII.  NEZ  PERCES  CHURCHES  AND  MINISTERS.     244 
APPENDIX     ....  .     256 


ILLUSTRATIONS 

Facing  Page 

Miss  S.  L.  MCBETH Title 

REV.  H.  H.  SPALDING      ......       36 

THE  HOUSE  BUILT  BY  MR.  SPALDING  IN  1837   .         .       44 

Miss  SUE  McBETH's  SCHOOLROOM   AND   HOUSE  IN 

KAMIAH .         .       88 

ROBERT  WILLIAMS,    FIRST    ORDAINED  NEZ  PERCES 

MINISTER         .......     108 

KAMIAH          .        .        .         .        .  .        .     138 

WALLA  WALLA  PRESBYTERY,  1893    .         .         .        .196 

REV.   JAMES    HAYES,   WIFE    AND  Two   CHILDREN. 

JAMES  DICKSON  is  THE  YOUNG  MAN  STANDING   .     204 

ELDER  BILLY   WILLIAMS,   THE   HISTORIAN    OF  THE 

NEZ  PERCES  TRIBE  .        .        «i./;,     .        .         .     234 


INTRODUCTION 

THE  following  pages  tell  of  the  meeting  of  the  old 
and  new  America  on  the  western  slope  of  the  Rocky 
Mountains  and  picture  the  heroic  lives  of  men  and 
women  of  two  races. 

The  story  is  set  in  a  remote  region  and  is  con- 
cerned with  persons  whom  the  busy  world  rarely 
stops  to  consider.  Nevertheless  the  impact  here  re- 
counted, forms  an  essential  part  of  the  history  of  the 
northwestern  portion  of  our  country,  while  the  spirit 
manifested  in  the  actions  recorded  is  fundamental  to 
the  highest  individual  and  national  growth. 

Who  are  the  Nez  Perces  Indians?  The  ethno- 
graphic problems  of  America  are  not  yet  solved. 
Over  the  land  through  the  long  years,  man  has  been 
on  this  continent;  many  waves  of  migration  have 
moved  East  and  West ;  North  and  South. 

At  some  time  in  the  distant  past,  the  linguistic 
family  to  which  the  Nez  Perces  belong,  the  Shahap- 
tian,  drifted  along  and  settled  between  the  Cascade 
Mountains  to  the  west,  the  Bitter  Root  Mountains  to 
the  east,  and  the  forty-fourth  and  forty-sixth  parallels. 
Within  this  region  occupied  by  their  kindred,  the 
Nez  Perces  seem  to  have  clung  to  the  eastern  moun- 
tains and  to  have  nested  so  long  ago  in  the  Kamiah 
Valley,  that  they  claim  this  spot  as  their  birthplace. 

9 


1O  Introduction 

The  Nez  Perces  are  a  mountain  people,  and  the 
steadfast  virtues  of  the  mountaineer  are  theirs.  Their 
native  name,  "  Nim-e-poo,"  signifies  "  the  men,"  or 
"  the  real  people,"  an  appellation  commonly  used  by 
tribes  to  distinguish  themselves  from  other  peoples, 
upon  whom  they  generally  bestowed  nicknames  that 
characterized  some  peculiarity  of  dress  or  custom,  as, 
the  misnomer,  Nez  Perces,  an  example  of  a  similar 
habit  among  ourselves. 

In  their  ancient  and  native  religion,  the  cosmic 
forces  represented  to  the  Nez  Perces  the  power  which 
gave  them  life.  The  wind  was  the  breath  of  the 
universe,  and  as  with  our  Aryan  ancestors,  it  was  the 
"  gast,"  or  ghost,  the  living  force  within,  the  breath  of 
life. 

The  birds  that  sped  through  the  air  were  the  mes- 
sengers between  man  and  the  invisible  power  above 
that  animated  all  things.  Crude  as  were  their  native 
beliefs,  they  were  the  results  of  a  reverent  outlook 
upon  nature  and  a  recognition  that  there  was  a  power 
greater  than  man  upon  which  he  depended. 

Over  these  simple  beliefs,  priest-craft  with  its  love 
of  power  crept,  in  the  guise  of  the  "  Te-wat,"  and  the 
people  through  fear  were  constrained  to  unworthy 
practices. 

But  the  vagaries  of  the  magician  could  not  wholly 
destroy  the  influence  of  the  teachings  of  nature,  as  set 
forth  in  the  orderly  progression  of  day  and  night, 
summer  and  winter,  and  the  regular  movements  of  the 


Introduction  1 1 

heavenly  bodies ;  nor  could  they  silence  the  questions : 
Whence  came  I  ?  What  am  I  here  for  ?  Whither 
am  I  going  ? — questions,  that  wherever  man  has  been 
found  on  the  earth,  he  has  been  asking  and  seeking 
for  the  answer. 

That  these  questions  were  haunting  the  thoughtful 
men  among  the  Nez  Perces,  is  evidenced  by  their 
determination  to  send  a  delegation  to  St.  Louis  to 
seek,  after  almost  a  generation  had  passed,  the  white 
traders  who  had  come  among  them  with  compass  and 
time-keepers  and  other  mysterious  devices  that  beto- 
kened knowledge,  and  to  ask  of  them,  light  upon 
these  ancient  questions  of  man's  life  and  destiny. 

The  four  Nez  Perces  Indians  so  delegated,  left  their 
mountain  home,  carrying  a  burden  that  may  be  termed 
abstract,  but  which  to  them  was  far  more  real  than  the 
thousand  miles  of  their  weary  march.  The  light  de- 
sired came  to  the  tribe  at  last  but  not  by  the  hands  of 
those  who  laid  down  their  lives  in  the  quest. 

The  occupation  by  the  United  States  of  the  land 
west  of  the  Rocky  Mountains  as  a  result  of  this  re- 
markable journey  is  known  to  the  world,  but  it  has 
been  left  to  Miss  Kate  McBeth  to  tell  how  the  answer 
sought  through  llidt-jowoey,  finally  reached  the  wait- 
ing Indians,  and  to  reveal  the  nobleness  of  these  people 
who  were  able  to  make  so  full  a  response  to  the  high 
ideals  set  before  them  by  their  sanctified  teachers. 

When  in  1 889  I  went  to  the  Nez  Perces  Reservation, 
charged  by  the  Government  with  the  duty  of  carrying 


1 2  Introduction 

out  the  provisions  of  the  "  Severally  Act,"  and  to  give 
to  each  man,  woman  and  child  a  share  in  their  in- 
herited tribal  lands,  I  had  the  privilege  of  knowing 
the  Misses  McBeth  in  the  field  where  they  had  so 
unselfishly  laboured. 

Much  could  be  written  of  the  wise  way  in  which 
they  had  builded,  for  they  had  sought  to  make  the 
individual  strong,  not  only  through  his  personal  be- 
liefs and  hopes,  but  through  his  family  life,  and  his 
responsibility  in  the  community.  He  had  been  taught 
Christian  living  as  well  as  Christian  thinking,  and  that 
his  life  must  be  one  in  thought,  in  speech  and  in  deed. 

He  had  been  instructed  also  in  the  history  and  laws 
of  our  country.  So  when  the  talk  of  allotting  the 
lands  in  severalty  began,  it  became  evident  that  only 
among  those  who  had  been  under  the  teaching  of  the 
Misses  McBeth,  could  the  law  be  intelligently  explained 
and  accepted.  The  sisters  had  prepared  their  pupils 
to  understand  the  importance  of  citizenship  to  the 
Christian  Indians. 

The  only  copy  of  the  law  under  which  the  allotment 
was  to  be  made,  that  had  ever  reached  the  reserva- 
tion, had  been  procured  by  a  young  Indian  living  in 
Kamiah,  and  who  became  my  interpreter  during  the 
entire  time  of  allotment. 

The  weeks  spent  in  Kamiah  by  us  were  memorable. 
The  beauty  and  peace  of  the  valley  had  in  it  more 
than  the  merely  pastoral  quality ;  it  was  pervaded  by 
the  influence  that  had  spread  from  the  little  cabin  it 


Introduction  13 

harboured.  In  this  cabin,  the  Misses  McBeth  had 
lived  for  years,  bereft  of  comfort,  exposed  to  cold  and 
to  heat,  forgetting  themselves  and  ministering  to 
others.  Here  the  elder  sister  battled  with  disease 
and  physical  weakness  and  wrought  her  work  within 
the  hearts  of  men,  that  widens  with  the  years  in  its 
far-reaching  influence. 

There,  too,  dwelt  her  pupil  and  coworker,  Robert 
Williams,  a  man  of  heroic  mould.  He  was  not  gifted 
with  beauty  of  face  or  figure,  but  in  manner  he  was 
quiet  and  dignified,  and  when  his  serious  face  lighted 
with  a  smile,  it  became  beautiful  in  the  revelation  of 
his  gentle,  loving  soul.  His  steadfastness  in  what  he 
believed  to  be  right;  his  clear:eyed  faith  that  truth 
must  prevail;  his  unreserved  forgiveness  for  wrong 
done  to  him,  were  marked  characteristics  of  the  man. 
These  traits  I  have  again  and  again  seen  magnified 
under  the  cruel  persecutions  to  which  he  was  sub- 
jected. He  was  a  Christian  leader,  exemplifying  in 
his  own  life,  the  precepts  he  proclaimed  from  the 
pulpit. 

As  I  write,  memories  awaken  of  Colonel  McCon- 
ville,  the  vigilant,  untiring  friend  and  faithful  officer, 
with  his  gentle,  resourceful  wife;  of  helpers  in  the 
field  and  in  the  school,  giving  unstinted  service ;  and 
of  camping  scenes  with  their  touches  of  humour,  their 
queer  devices,  their  manners,  their  pleasures,  with  the 
constant  labour  and  the  perplexing  task  of  adjusting 
claims  and  settling  disputes. 


14  Introduction 

I  hear  again  from  a  camp  of  Indians,  halted  for  the 
night  on  their  way  to  the  mines,  their  ponies  laden 
with  garden  produce  to  sell  to  the  miners,  the  sound 
of  family  prayer  and  song  wafted  over  the  hills  as  the 
shadows  fall  and  again  the  sounds  in  the  early  morn- 
ing before  they  resume  their  journey  over  the  moun- 
tain trails,  float  over  to  where  I  lie  listening,  nor  can 
I  forget  the  courtly  courtesies  of  Indian  men  and 
women,  nor  their  generous  help  and  cordial  support 
in  many  a  difficult  experience. 

The  reasonableness  of  the  Nez  Perces  Indians,  their 
willingness  to  look  upon  a  new  aspect  of  a  subject, 
their  teachableness,  and  their  patience  were  evidenced 
during  the  four  years  I  was  among  them.  They  have 
gifts  of  mind  and  heart  which  cannot  fail  to  make 
them  welcome  as  citizens  of  our  common  country. 

The  pathos,  moral  heroism  and  beauty  of  Christian 
living  and  doing,  pictured  in  this  rarely  interesting 
volume,  by  the  modest  pen  of  the  author,  seem  almost 
to  belong  to  another  sphere,  so  untouched  are  they  by 
the  selfishness  and  worldliness  that  jostle  us  at  every 
turn. 

It  is  well  to  read  of  them,  but  better  still  to  know 
that  they  are  true  and  remain  with  us  as  part  of  the 
living  forces  within  our  land.  r 

ALICE  C.  FLETCHER. 

Peabody  Museum, 
Harvard  University. 


THE  COMING  OF  LEWIS  AND  CLARK 

Nez  Perces  History — Kamas — Kouse — First  Dogs  and  Horses—- 
Homes— Te-wats — Sun  Worship,  Earth  Worship — Lewis  and 
Clark's  First  Visit — Their  Return  the  Following  Summer — Story  of 
Wat-ku-ese. 

IT  is  not  easy  to  get  much  reliable  history  in  that 
indefinite,  misty  period  lying  between  the  settling  of 
the  Nez  Perces  in  the  Kamiah  Valley  and  the  coming 
of  Lewis  and  Clark,  about  a  hundred  years  ago.  How- 
ever, it  is  plain  to  see  that  this  whole  western  coast 
had  been  divided  among  the  Indians.  The  Nez  Perces 
claimed  all  land  lying  between  the  Blue  and  the  Bitter 
Root  Mountains.  The  Buffalo  country,  Montana,  was 
a  common  hunting  ground — I  might  say,  common 
battle  ground,  where  they  were  yearly  destroying  each 
other.  The  Nez  Perces  and  Sioux  were  always  fight- 
ing. "  Pe-sa-kul-kt "  (cut-throats),  is  still  the  name  the 
Nez  Perces  give  to  the  Sioux. 

Compared  with  that  of  surrounding  tribes,  the  Nez 
Perces  land  was  rich  in  its  provisions  for  the  people. 
Its  "  kamas  "  and  "  kouse  "  fields  were  such  broad 
prairies,  as  the  Weippe  and  Kamas  prairies  and  the 
region  around  Moscow.  Those  were  their  best  root 
countries.  The  Salmon,  Snake,  and  Clearwater  rivers 
furnished  fish,  and  the  mountains  game.  The  men 


16       The  Nez  Perces  Since  Lewis  and  Clark 

were  responsible  for  the  family  meat,  the  women  for 
the  roots  and  berries,  but  in  times  of  failure,  or  even 
scarcity,  famine  stared  them  in  the  face.  On  the  hunt 
it  was  days  without  food — then  a  feast.  It  was  espe- 
cially the  industry  of  the  women  in  digging  and  storing 
away  for  winter  that  kept  them  from  feeling  the  pinch 
of  poverty  at  any  time. 

Time  was,  when  all  the  burdens  were  borne  upon 
the  people's  backs.  How  rich  they  felt  afterwards, 
when  dogs  trotted  along  through  the  forests,  carrying 
as  much  as  fifty  pounds  each!  Brighter  and  better 
days  came  when  they  got  a  few  horses  from  the 
Shoshones.  They  were  afraid  of  them  at  first,  as  in 
later  years,  of  the  cat,  or  "  Pits-pits."  This  was  the 
sound  to  them  of  the  word  "  pussy-pussy."  Much 
serious  trouble  grew  with  the  multiplication  of  horses, 
for  the  Snakes,  or  Shoshones,  were  constantly  skir- 
mishing around  to  steal  their  precious  ponies. 

Before  going  on  the  hunt,  or  to  fish,  a  leader  was 
chosen,  to  whom  they  were  expected  to  give  implicit 
obedience.  In  their  best  days  they  had  seventy-five 
villages,  all  on  the  banks  of  streams.  Each  village 
had  its  chief  or  leader.  The  head  chief's  village 
might  be  considered  the  capital  of  the  group.  Vil- 
lages farthest  up  from  the  mouth  of  the  stream  were 
in  danger  from  incursions  of  the  enemy.  The  upper 
village  on  the  Snake  was  entirely  destroyed,  with  the 
exception  of  two  women  and  one  man.  On  the  same 
river,  near  Asotin,  lived  a  boastful  man  named  Skin- 


The  Coming  of  Lewis  and  Clark  17 

a-way,  who  led  out  a  band  of  six  or  seven  hundred  of 
his  brethren  against  the  Snakes,  and  not  one  ever 
returned  to  tell  the  tale. 

They  usually  spent  the  winter  months  in  their  own 
pleasant  valley  homes,  living  in  long  houses  built  of 
sticks,  grass,  and  skins,  with  a  number  of  fires  through 
the  centre.  The  Indians  spoke  not  of  so  many  rooms 
in  a  house,  but  of  so  many  fires.  If  the  families  were 
small,  several  families  would  use  the  same  fire.  There 
were  no  partitions,  of  course,  for  privacy.  But  of 
these  long  houses  we  shall  hear  a  little  further  on. 

Parents  had  little  to  do  with  the  training  of  their 
children.  If  discipline  was  needed,  the  chief  was  ap- 
pealed to.  He  had  his  band-whipper  ready  to  admin- 
ister the  punishment  which  he  decided  upon.  The 
band  supplanted  the  family.  This  prevailed  until  the 
gospel  came,  when  the  bands  were  lost  in  the  indi- 
vidual homes  and  families.  The  chief's  power  then 
began  to  wane. 

During  those  early  ages,  whatever  religion  these 
people  may  have  had  to  start  with,  had  degenerated 
into  a  kind  of  devil-worship,  in  which  the  "  Te-wats," 
or  sorcerers,  played  a  prominent  part,  with  their  en- 
chantments, their  dreaming,  drumming,  sleight-of-hand 
performances,  and  dancing.  It  is  hard  to  classify  their 
worship,  mixed  up  with  these  abominations.  There 
were  many  customs  which  must  have  come  from  the 
children  of  Jacob.  Their  chiefs  were  a  kind  of 
priests,  who  received  the  first-fruits  of  the  land,  and 


l8       The  Nez  Perces  Since  Lewis  and  Clark 

fish.  An  unmarried  man  married  his  brother's  widow. 
Indeed,  no  other  book  is  so  easy  for  these  Indians  to 
understand  as  the  Old  Testament.  "  Oh,  so  we  used 
to  do  ! "  is  often  heard  while  they  are  studying  it. 

Sun  worship  and  earth  worship  were  started  among 
them  after  the  coming  in  of  the  "  King  George's 
men,"  or  Hudson  Bay  Company.  Lewis  and  Clark's 
visit  antedates  this  by  several  years.  Clark  surprised 
three  little  Nez  Perces  boys,  September  20,  1805,  on 
the  Weippe,  their  best  "  kamas  "  ground.  The  boys 
ran  and  hid.  No  wonder,  for  it  was  the  first  white  face 
they  had  ever  seen.  Lewis  and  Clark  and  company 
had  just  come  in  upon  the  Weippe  from  the  Lo  Lo 
trail — notwithstanding  the  statements  of  some  that 
they  crossed  on  the  other  trail.  They  used  both. 
The  Nez  Perces  of  to-day,  if  they  want  to  cross  the 
mountains,  go  out  from  Kamiah  by  way  of  Weippe  on 
the  Lo  Lo  trail,  follow  it  for  a  distance — then  strike 
across  on  the  ridge  to  the  Elk  City  trail.  Lewis  and 
Clark  came  down  off  the  hills  above  Oro  Fino.  They 
met  some  of  the  people.  They  were  anxious  to  make 
canoes  and  pass  down  the  river.  Right  here  a  man 
met  them,  with  a  fine  salmon,  which  he  gave  them  for 
a  present.  Either  Lewis  or  Clark  unrolled  a  package, 
tore  off  a  red  piece  of  cloth  and  bound  it  about  the 
Indian's  head.  That  made  him  a  chief  forever.  Elder 
Billy,  a  trusted  Nez  Perces,  thinks  it  was  a  piece  of  the 
flag.  This  was  above  the  north  fork  of  the  Clear- 
water,  where  the  little  town  of  Oro  Fino  now  stands. 


The  Coming  of  Lewis  and  Clark  19 

The  people  say  that  builders  of  the  Northern 
Pacific  Railroad  took  out  the  last  stump  left  from  the 
trees  of  which  Lewis  and  Clark  made  their  canoes. 
Lewis  and  Clark  called  these  Indians  the  "  Cho-po- 
nish."  This  was  not  correct,  the  word  being  "  Chup- 
nitpa-lu,"  or  people  of  the  pierced  noses,  or,  again,  in 
French,  "  Nez  Perces." 

The  Nez  Perces  deny  that  they  ever  did,  as  a  tribe, 
pierce  their  noses.  Occasionally  one  would.  They 
consider  this  name  a  misnomer,  but  Lewis  and  Clark 
must  have  had  some  reason  for  calling  them  "  Cho-po- 
nish."  The  tribes  of  the  Lower  Columbia  did  pierce 
their  noses.  If  the  Nez  Perces  had  any  ornament  in 
the  nose,  it  must  have  been  wampum. 

Lewis  and  Clark  did  not  find  the  Nez  Perces  naked 
savages,  but  wearing  skin  dresses.  The  women  wore 
skirts  reaching  to  the  ankles ;  the  men's  were  shorter, 
with  leggins  and  as  many  ornaments  as  they  could  find 
to  bedeck  themselves  with.  The  finest  was  the  bear's- 
claw  necklace.  The  explorers  did  not  much  admire 
the  Nez  Perces  disposition  on  first  acquaintance,  or, 
later,  as  they  went  down  the  river.  \They  thought 
them  selfish,  avaricious,  and  so  on,  but  upon  their  re- 
turn in  1806,  after  camping  among  them  for  more  than 
a  month  in  the  Kamiah  Valley  waiting  for  the  snow  to 
melt  off  the  mountains,  where  they  were  treated  as 
honoured  guests,  being  given  the  best  of  their  food,  the 
fattest  of  their  horses  to  slay  and  eat,  they  could  not 
say  enough  in  praise  of  the  Nez  Perces. 


2O       The  Nez  Perces  Since  Lewis  and  Clark 

On  the  return  from  their  journey  to  the  sea,  all  the 
way  up  through  Nez  Perces  land,  Lewis  and  Clark 
were  eagerly  sought  by  the  sick,  the  halt,  the  lame  and 
blind,  for  in  the  previous  autumn  the  explorers  had 
kindly  given  medicine  which  had  helped  some  of  the 
Indians  and  so  won  for  the  whites  a  fame  as  wise 
doctors  now. 

At  North  Fork  they  were  met  by  a  delegation  of 
Nez  Perces  to  guide  them  on  up  to  Kamiah,  where 
already  the  principal  men  of  the  tribe  awaited  their 
coming.  Couriers  had  been  arriving  daily  in  the 
Kamiah  camp  to  tell  just  where  the  travellers  were  at 
a  certain  time  and  so  calculating  the  time  of  their  ex- 
pected arrival. 

On  the  loth  of  May,  1806,  Lewis  and  Clark  had 
their  first  view  of  the  beautiful  Kamiah  Valley.  I  am 
sure  they  saw  no  fairer  scene  in  all  their  travels,  car- 
peted then  with  grass  and  flowers,  and  on  the  other 
side  of  the  Clearwater  River  the  foothills  enclosed  by 
buttes  rising  each  one  higher  than  the  other  for  several 
hundred  feet.  But  pleasing  as  the  scenery  was,  the 
interest  centred  in  the  village,  a  camp  of  Nez  Perces. 
Their  house,  1 50  feet  long,  was  made  of  sticks,  straw 
and  dried  grass.  The  twenty-four  fires  were  placed  in 
a  straight  line  through  the  middle.  All  was  excite- 
ment and  bustle  in  the  camp  because  of  the  expected 
guests.  The  younger  women  with  their  long  fringed 
skin  dresses,  going  to  and  from  the  Kamiah  Creek, 
with  their  basket  buckets  for  water,  the  older  women 


The  Coming  of  Lewis  and  Clark  2 1 

hard  at  work  pounding  the  kouse  root  into  meal,  in 
the  stone  mortars  to  make  their  bread.  All  day  they 
had  been  looking  towards  the  top  of  the  mountain. 
There  was  no  need  of  field-glasses  for  them,  their  eyes 
were  trained  to  view  things  at  long  range.  When  the 
word  "  Wa-ko  "  (now  they  are  coming)  was  heard,  the 
grinders  stopped  to  watch  the  descent.  York,  the 
black  cook,  was  the  greatest  curiosity  to  the  Indians. 
They  even  tried  to  wash  the  black  off  of  his  face.  The 
white  folk  looked  all  about  the  same,  so  far  as  dress 
and  colour  were  concerned.  The  travellers  were 
willing  to  rest  at  short  distances  to  make  mental  pic- 
tures of  the  scene. 

Of  course  they  were  met  at  the  foot  of  the  hill  by 
fine-looking  braves  on  spirited  ponies,  who  guided 
them  to  the  entrance  of  the  long  house,  where  they 
were  received  in  due  form  under  the  United  States 
flag  which  had  been  sent  in  the  previous  fall  to  the 
great  chief  Black  Eagle.  Other  important  chiefs  were 
there  to  assist  Eagle  in  extending  hospitalities  to  these 
honoured  guests.  No  fear  but  that  there  was  dignity 
enough  in  all  this  ceremony !  Afterwards  they  were 
conducted  to  a  spot  already  selected  for  their  camp, 
where  the  chief  had  set  up  a  large  leather  tent  which 
he  told  them  was  to  be  their  home  as  long  as  they 
chose  to  stay  in  the  valley. 

These  white  friends  were  not  long  in  telling  of  their 
lack  of  food,  and  at  once  two  bushels  of  kamas  and 
other  roots,  with  a  dried  salmon,  were  placed  before 


22       The  Nez  Perces  Since  Lewis  and  Clark 

them,  for  which  the  travellers  were  thankful.  But  the 
whites  were  not  accustomed  to  living  upon  roots,  and 
might  become  sick.  So  they  proposed  exchanging 
one  of  their  poor  horses  for  a  fatter  one  in  possession 
of  the  savages,  which  they  might  kill  and  eat. 

The  hospitable  feelings  of  the  Nez  Perces  chiefs  were 
shocked  at  the  idea  of  such  an  exchange  and  they 
replied,  "  The  horses  on  all  these  hills  are  ours ;  if  you 
are  disposed  to  eat  such  food,  take  as  many  as  you 
like."  A  young  fat  horse  was  soon  brought  and  killed, 
and  what  a  grand  supper  the  strangers  did  have  that 
first  evening  in  Kamiah  !  After  the  meal,  they  assem- 
bled the  chiefs,  smoked  with  them  and  explained  the 
object  of  their  journey.  There  was  but  little  sleep 
that  night,  for  the  Nez  Perces  were  not  sleepy. 

The  next  day,  May  nth,  there  was  a  great  council 
of  the  chiefs.  Those  present  were  Black  Eagle,  Hahats 
Ilp-Ilp,  Red  Bear,  Cut  Nose,  Twisted  Hair,  Broken 
Arm  and  Speaking  Eagle.  Who  can  at  this  date 
describe  the  dignity  of  that  meeting,  as  the  Nez  Perces 
sat  looking  into  the  hearts  of  the  white  men  before 
them?  Think  of  the  time  consumed  in  communi- 
cating but  a  little  information  from  one  party  to  the 
other !  Lewis  and  Clark  spoke  first  in  English,  to  one 
of  their  men,  who  translated  into  French  to  Char- 
boneau,  and  he  translated  it  to  his  wife  in  the  Minne- 
taree  tongue ;  she  then  put  it  into  Shoshone  and  the 
young  Shoshone  into  Nez  Perces.  There  was  plenty 
of  room  for  misunderstandings  in  such  a  process. 


The  Coming  of  Lewis  and  Clark          23 

After  the  talk  was  ended,  the  spy-glass,  the  magnet, 
the  compass,  the  watch,  and  the  air  gun  were  shown 
the  Nez  Perces.  The  fame  of  these  wonders  had 
reached  them  from  the  people  of  other  tribes  who  had 
seen  these  things  as  the  travellers  passed  through  the 
year  before. 

The  next  day  another  council  of  chiefs  alone  was 
held  to  decide  upon  the  answer  to  be  given  to  Lewis  and 
Clark.  The  chiefs  had  but  one  heart  and  said,  "  We 
trust  them,  we  want  their  friendship,  and  the  friendship 
of  those  who  sent  them.  We  will  try  to  follow  their 
advice  and  not  go  to  war  with  other  tribes,  not  even 
with  the  Shoshones." 

After  this  decision  all  the  people  were  called  into 
the  long  house,  where  the  pots  were  briskly  boiling 
on  the  long  row  of  many  fires.  Eagle  was  the  first 
speaker,  and  explained  to  them  the  decision  of  the 
chiefs.  He  then  rose  and  went  from  one  pot  to 
another  stirring  in  meal  made  of  kouse  roots,  all  the 
while  talking  to  the  people,  and  concluded  with  an  in- 
vitation to  all  who  were  ready  to  say  "  Ah  "  (yes),  to 
their  decision  to  come  forward,  partake  of  the  food, 
while  those  opposed  to  it  were  to  sit  still  where  they 
were. 

Of  course  all  agreed  and  had  a  share  in  the  mush, 
except  the  women,  who  tore  their  hair  and  wrung 
their  hands  in  great  distress,  for  they  feared  some 
snare  for  their  people.  No  doubt  they  gave  in  and 
shared  in  the  feast  when  the  men  arose  and  went  out. 


24       The  Nez  Perces  Since  Lewis  and  Clark 

Lewis  and  Clark  were  more  than  a  month  there  in 
the  Kamiah  Valley.  Not  all  the  time  on  the  banks 
of  the  Kamiah  Creek,  they  after  a  time  moved  just 
across  the  river,  because  the  game  was  more  plentiful 
there.  Crowds  of  people  came  for  medicine ;  even  a 
good  horse  would  be  given  in  exchange  for  a  bottle 
of  eye-water. 

It  was  June  before  they  could  get  away,  so  long  did 
the  snow  lay  on  the  Bitter  Root  Mountains  that  year. 
Then  the  Nez  Perces  guided  them  out  from  the  Weippe 
over  the  mountain  trails  into  Montana,  on  the  Lo  Lo 
trail,  the  same  trail  upon  which  General  Howard  after- 
wards found  so  much  difficulty  in  pursuing  Joseph. 

I  have  no  difficulty  in  tracing  the  campings  and  the 
journeyings  of  these  travellers  all  through  Nez  Perces 
land  and  in  finding  the  evidence  how  the  Nez  Perces 
loved  and  trusted  them !  Their  names  are  household 
words  to  this  day.  Just  how  much  they  trusted  them 
can  be  seen  by  their  following  the  white  visitors'  trail 
to  the  East,  twenty-five  years  later,  to  have  them  ex- 
plain some  difficulties  in  the  matter  of  religion.  Oh  ! 
that  visit !  What  a  fertile  subject  it  has  been  for  camp- 
fire  stories  for  more  than  one  hundred  years ! 

Here  is  one  of  their  stories :  Not  long  before  the 
coming  of  Lewis  and  Clark,  in  some  of  the  many  bat- 
tles in  the  Buffalo  country,  in  Montana,  a  Nez  Perces 
woman,  Wat-ku-ese,  was  taken  prisoner.  The  Indians 
who  had  captured  her  were  returning  to  their  own 
land,  and  on  their  way,  they  fought  with  another  tribe, 


The  Coming  of  Lewis  and  Clark          25 

and  the  Nez  Perces  woman  was  again  taken  captive  by 
the  enemy,  and  so  carried  farther  and  farther  away. 
It  was  while  there,  still  a  captive,  that  she  saw  the  first 
white  face  that  a  Nez  Perces  had  ever  seen.  We  are 
inclined  to  think  she  was  taken  somewhere  into  the 
Red  River  settlement.  Some  time  afterwards,  with 
her  child  upon  her  back,  she  made  her  escape.  Along 
the  way  she  met  with  much  kindness  from  the  whites, 
whom  she  called  the  So-yap-po, — the  crowned  ones, — 
and  by  this  name  the  white  people  are  known  among 
the  Nez  Perces  to-day.  They  were  called  the  crowned 
ones  because  of  their  hats.  Her  child  died,  doubtless 
because  of  starvation.  She  buried  it  beside  the  trail 
over  in  the  Flathead  country,  where  she  was  so  for- 
tunate as  to  find  some  of  the  Nez  Perces,  who  brought 
her  home,  a  poor  diseased  woman.  She  had  much  to 
tell  about  the  strange  people  with  white  skins  and  light 
eyes  who  had  been  so  kind  to  her. 

Later,  this  poor  woman  was  with  the  Nez  Perces  on 
their  best  kamas  ground,  the  Weippe,  when  Lewis 
and  Clark  came  over  the  Lo  Lo  trail  and  surprised 
them  there.  The  first  impulse  of  the  Nez  Perces  was 
to  kill  them.  Wat-ku-ese  lay  dying  in  her  tent. 
She  heard  the  talk  about  the  strange  people.  She  at 
once  began  to  plead  for  them,  saying,  "  Do  them  no 
harm.  They  are  the  So-yap-po,  the  crowned  ones, 
who  were  so  kind  to  me.  Do  not  be  afraid  of  them,  go 
near  to  them."  Cautiously  they  approached.  The 
whites  shook  hands  with  them.  This  they  had  never 


26       The  Nez  Perces  Since  Lewis  and  Clark 

seen  done  before,  and  in  surprise  said  one  to  another, 
"  They  dandle  us."  Wat-ku-ese  died  soon  after,  but 
she  had  lived  long  enough  to  keep  Lewis  and  Clark 
from  being  killed  by  the  savage  Nez  Perces.  The 
fear  of  the  white  faces  soon  vanished  and  they  became 
friends. 

There  are  two  events  in  Nez  Perces  history,  so  well 
known  that  even  the  children  can  tell  about  them. 
These  are  the  coming  of  Lewis  and  Clark  in  1805, 
followed  by  their  return  in  1 806  from  the  coast ;  and 
the  going  out  of  the  four  in  search  of  the  truth  about 
God,  twenty-five  years  later. 


II 

SEARCH  FOR  THE  LIGHT 

Old  Heathen  Worship — Dissatisfaction  with  It — Rumours  of  a  Book — 
Four  Nez  Perces  Sent  to  Search  for  the  Light — Rev.  Samuel  Parker 
and  Dr.  Whitman — Rev.  H.  H.  Spalding  and  Wife  the  First  Mis- 
sionaries to  the  Nez  Perces — First  Station  on  Lapwai  Creek — Buffalo 
Tent — Mr.  and  Mrs.  Spalding's  School. 

UP  to  the  time  of  the  coming  of  Lewis  and  Clark, 
indeed,  until  after  the  coming  of  King  George's  men 
(Hudson  Bay  Company)  some  years  afterwards,  the 
Nez  Perces  did  not  have  any  idea  of  the  worship  of 
God.  So  if  Lewis  and  Clark  tried  to  direct  their  dark- 
ened minds  into  the  light,  it  was  at  the  time  a  failure ; 
but  when  afterwards,  in  their  groping  for  an  object  of 
worship,  they  began  the  sun  worship,  they  recalled  the 
many  gestures  of  Lewis  and  Clark  upwards,  as  well  as 
those  of  King  Goorge's  m'en,  saying  to  each  other, 
"  Oh !  now  we  understand.  They  wanted  to  tell  us 
that  the  sun  is  God,  and  to  worship  him,  but  they  had 
no  interpreter  and  we  could  not  understand  them. 
Now  we  see.  Now  we  know.  The  sun  is  our  father, 
the  earth  is  our  mother." 

The  Hudson  Bay  Company  had  a  station  for  trade 
in  the  Kamiah  Valley,  on  the  now  "  Kip-ka-pel-i-kan  " 
farm.  The  Nez  Perces  met  the  Hudson  Bay  Company 
men  at  Colville,  and  also  at  Walla  Walla.  A  sun-pole 

27 


28       The  Nez  Perces  Since  Lewis  and  Clark 

was  set  up  near  the  present  site  of  Walla  Walla. 
There  the  Nez  Perces  met  yearly  for  a  great  sun- 
dance.  Billy  told  me  that  many  a  time  he  had  danced 
around  the  pole,  with  great  fear  lest  he  should  touch 
it  and  die. 

The  mother  earth  shared  in  the  honours  with  the 
sun  father.  Their  sun  worship  was  at  stated  times  or 
feasts,  as  when  the  fish  (salmon)  came  up  and  entered 
the  little  streams  in  the  spring,  and  when  the  first 
spring  roots  (Se-with)  were  fit  to  eat.  The  head  chief 
or  priest,  would  call  the  people  of  his  group  of  villages 
to  worship.  This  was  the  Feast  of  First-fruits.  No 
one  touched  them  until  this  ceremony  was  over,  and 
the  chief  or  priest  received  first.  The  worshippers 
with  bowed  heads  formed  a  circle.  The  priest  held  up 
a  fish  to  the  sun,  turning  in  the  direction  the  sun  ap- 
pears to  move  around  the  earth,  all  chanting  as  he 
turned  and  turned — "  Oh  !  Father,  bless  the  fish.  Oh ! 
Father,  bless  us."  This  was  their  song.  They  then 
dug  a  hole  and  placed  the  fish  in  it,  covering  it  with 
earth,  chanting,  "  Oh !  Mother,  bless  the  fish.  Oh ! 
Mother,  bless  us." 

Other  feasts  were  observed  when  the  deer  were 
plenty,  and  when  the  berries  were  ripe.  All  worship 
had  dancing  in  it.  In  after  years  they  were  astonished 
at  their  dullness  in  not  understanding  that  the  joyous 
times  that  the  Hudson  Bay  Company  men  wanted  to 
introduce  among  them,  fourth  of  July  and  Thanksgiv- 
ing, all  meant  worship. 


Search  for  the  Light  29 

The  grace  before  eating  was  by  turning  the  vessel 
around  as  the  sun  turns.  The  sun  was  consulted  at  all 
times ;  before  going  out  to  hunt  their  horses,  and  be- 
fore going  out  to  hunt  on  the  mountains.  They  never 
failed  to  acknowledge  him  as  the  great  leader.  All 
the  products  of  the  earth  were  his  children,  born  of 
the  earth.  No  wonder  some  of  them,  at  the  time  of 
the  Joseph  war,  "  did  not  want  to  sell  their  mother, 
nor  hurt  her  with  a  plowshare." 

The  Nez  Perces  were  not  long  satisfied  with  the  sun 
worship,  for  rumours  were  beginning  to  reach  their 
ears  that  there  was  another,  greater  than  the  sun,  who 
made  both  the  sun  and  the  earth.  Whether  they  got 
this  word  first  from  a  trapper,  King  George's  men, 
Jesuit  priests  on  the  upper  Columbia,  or  from  Iroquois 
Indians  in  the  Buffalo  country,  they  cannot  tell.  They 
seemed  to  get  it  from  all  these  sources  about  the  same 
time.  At  all  events,  the  more  they  heard,  the  more 
troubled  became  their  hearts  about  the  way  they  were 
to  worship.  They  became  more  and  more  convinced 
that  sun  worship  was  not  the  right  way.  Many  a 
yearly  gathering  or  council  was  closed  with,  "  If  we 
could  only  find  the  trail  of  Lewis  and  Clark,  and  fol- 
low it  up,  we  would  come  to  the  light  or  the  truth 
about  what  we  have  heard." 

They  had  heard  that  the  white  man  had  a  book 
from  God.  That  would  tell  them  the  right  way  to 
worship.  At  last,  twenty-five  years  after  Lewis  and 
Clark  had  been  among  them,  they  "  finished  their 


30       The  Nez  Perces  Since  Lewis  and  Clark 

minds "  or  decided  to  seek  for  the  trail  and  for  the 
Light.  Elder  Billy  Williams  told  me  he  well  remem- 
bered the  going  out.  Billy  was  eight  or  ten  years  old 
when  they  started,  and  rode  out  a  -piece  of  the  way  on 
the  pony  behind  his  cousin,  who  was  one  of  the  four 
who  went.  Elder  Billy  often  told  me  this  wonderful 
story.  The  last  time  he  did  so,  I  translated  it  as  he 
told  it,  for  the  Rev.  Dr.  D.  O.  Ghormley,  in  July  of 
1894,  a  year  before  Billy  died. 

The  four  who  went  to  St.  Louis  on  that  memorable 
quest  were : 

1.  "  Tip-ya-lah-na-jeh-nin "   (Black    or    Speaking 
Eagle) ;  he  died  in  St.  Louis.     He  was  "  Kip-ka-pel-i- 
kan's  "  grandfather,  or  Pa-ka-lis.     I  think  he  was  one 
of  the  chiefs  who  entertained  Lewis  and  Clark  in  the 
Kamiah  Valley  on  their  return  trip,  in   1806.     The 
name  is  misspelled  by  them,  "  Tu-na-ach-e-moolt-olt." 

2.  "  Ka-ou-pu  "  (Man  of  the  Morning  or  Daylight) 
who  was  one  of  the  two  older  ones.     His  mother  was 
a  Flathead,  his  father  a  Nez  Perces.     He  died  in  or 
near  St.  Louis — perhaps  at  St.  Charles. 

3.  "  Hi-youts-tohan  "  (Rabbit-Skin-Leggins)   who 
was  of  the  White  Bird  band,  part  Palouse,  but  a  Nez 
Perces  Indian.     He  was    Speaking  Eagle's  brother's 
son.     (Yellow  Bull  is  from  the  same  band.)     He  was 
one  of  the  two  young  men,  and  he  alone  lived  to  re- 
turn.    He  met  the  Nez  Perces  in  great  numbers  in 
the  Buffalo  country,  Montana,  told  them  all  about  his 
visit  and  that  the  promise  had  been  made  to  send  a 


Search  for  the  Light  31 

man  with  the  Book  to  them.  He  never  came  back 
among  his  people  in  the  Nez  Perces  land.  No  one 
knows  where  he  went.  It  is  likely  with  the  whites, 
for  he  loved  them  so  well.  That  year  about  a  hundred 
whites  came  in  among  them  on  the  Buffalo  ground. 

4.  "  Ta-wis-sis-sim-nim"  (No  horns  on  his  head, 
or  little  horns  like  an  old  buffalo),  died  on  the  road 
home — perhaps  near  the  mouth  of  the  Yellowstone. 
He  was  about  twenty  years  old  when  he  started.  His 
two  horses  were  brought  back  near  to  Lemhi.  He 
was  a  doubter  of  their  old  beliefs. 

There  was  a  fifth  one  who  started,  a  Flathead 
Indian,  went  a  two  days'  journey  and  returned.  Said 
he  was  too  old  to  go  on.  So  he  is  never  talked  of  in 
connection  with  the  company. 

It  seems  quite  natural  that  when  the  Nez  Perces 
were  perplexed  about  how  and  what  to  worship,  their 
eyes  and  hearts  should  try  to  follow  the  trail  of  their 
trusted  friends,  believing  if  their  troubles  were  laid 
before  "  the  crowned  ones,"  they  would  know  the 
truth.  Kip-ka-pel-i-kan,  the  grandson  of  Tip-e-lah- 
ne-yeh-nin,  is  at  the  present  writing  a  member  of  the 
Second  Church  of  Kamiah,  and  is  over  sixty  years 
old. 

This  going  out,  Elder  Billy  well  remembered,  was  in 
1831  or  1832.  Indians  are  not  exact  as  to  dates. 
Mrs.  Eva  Emery  Dye,  in  "  The  Conquest "  (p.  426), 
says  it  was  1831.  This  would  be  twenty-five  years 
after  Lewis  and  Clark  had  come  among  them  in  the 


32      The  Nez  Pcrces  Since  Lewis  and  Clark 

Kamiah  Valley.  Of  course  the  older  men,  especially 
the  chiefs,  well  remembered  their  white  friends. 

In  gathering  material  for  "  The  Conquest "  (see  p. 
426),  Mrs.  Dye  found  this  record  in  the  Cathedral  at 
St.  Louis  : 

"  Kee-pee-le-le,  buried  October  31,  1831,  a  ne 
Perce  de  la  tribu  des  Chopooneek,  nation  appelee  Tete 
Plate." 

The  name  Kee-pee-le-le  is  doubtless  meant  for  the 
family  name,  as  it  resembles  the  name  of  Speaking 
Eagle's  grandson,  Kipkapelikan.  It  was  a  very 
common  thing  in  early  days  for  a  Nez  Perces  to  have 
two,  or  even  more  names.  Sometimes  the  people 
changed  the  name  after  some  brave  act  or  battle. 
More  often  the  man  had  it  changed  himself,  by  mak- 
ing a  present  at  some  great  gathering.  If  the  "  Aahs  " 
were  general,  the  people's  consent  was  given.  It  was 
as  he  wished.  He  had  a  new  name.  The  Christian 
Indian  has  no  desire  to  change  his  name.  It  is  but  a 
few  years  ago  that  the  wild  ones  tried  to  bring  back 
the  old  custom.  The  agent  brought  this  business  to 
a  sudden  stop  by  announcing  that  they  might  lose 
their  individual  land  by  it — that  they  must  keep  the 
name  written  in  their  patents.  So  the  name  Tipyal- 
ahnahjeh-nin  given  here,  and  Keepeelele  in  the  records 
of  the  St.  Louis  Cathedral,  is  no  perplexity  to  me. 
He  was  a  Nez  Perces  ;  no  question  about  that. 

Their  tradition  is  that  the  first  time  they  heard  the 
name  Nez  Perces  applied  to  them,  was  in  St.  Louis 


Search  for  the  Light  33 

when  the  four  who  had  been  sent  in  search  of  the 
light  or  truth  about  God,  were  sitting  in  silence  in  the 
American  Fur  Company's  rooms  gazing  at  the  many 
who  came  curiously  to  see  them  and  wondering  where 
they  came  from.  At  last  one  who  was  said  to  be 
"  wise  "  was  brought  in  and  he  on  short  examination 
said,  they  are  the  Nez  Perces  or  Pierced  Noses  of  the 
lower  Columbia.  This  misnomer  has  clung  to  them 
ever  since.  Their  own  testimony  is  that  they  never 
did  pierce  their  noses. 

It  is  strange  that  historians  have  made  such  careless 
statements  about  this  delegation — that  they  were  Flat- 
heads,  or  the  Flathead  branch  of  the  Nez  Perces. 
There  is  no  such  branch.  If  they  had  been  called 
long-headed  Nez  Perces,  instead  of  Flatheads,  it  would 
have  been  more  appropriate.  I  have  never  heard 
that  the  Flatheads  claimed  the  honour.  Certain  it  is 
that  they  never  received  much  benefit  from  the  dele- 
gation. The  Flatheads  are  now  a  Roman  Catholic 
tribe.  The  Nez  Perces  here  never  dream  that  any 
one  doubts  their  statement.  Of  course,  those  brave 
men  had  no  idea  of  what  results  would  follow  their 
mission,  but  back  of  this  movement  was  the  living, 
loving  Lord,  who  could  see  the  end  from  the  begin- 
ning, and  as  He  looked  westward  down  through  coming 
years  could  say,  "  I  have  much  people  there." 

Those  two  younger  men,  when  they  had  buried  the 
fathers  who  led  them  there,  felt,  no  doubt,  their  mission 
to  be  a  sad  failure.  In  their  parting  address  in  the 


34       The  Nez  Perces  Since  Lewis  and  Clark 

American  Fur  Company's  rooms  in  St.  Louis,  one  of 
them  said,  "  I  came  to  you  over  a  trail  of  many  moons 
from  the  setting  sun.  I  came  with  one  eye  partly 
open  for  more  light  for  my  people  who  dwell  in  dark- 
ness. I  made  my  way  to  you  with  strong  arms, 
through  many  enemies  and  strange  lands,  that  I 
might  carry  back  much  to  them.  I  go  back  with  both 
arms  broken  and  empty.  The  two  fathers  who  came 
with  us,  the  braves  of  many  winters  and  wars — we 
leave  them  here  asleep  by  your  great  waters  and 
wigwams.  My  people  sent  me  to  get  the  Book  from 
heaven  from  the  white  men.  You  make  my  feet 
heavy  with  burdens  of  gifts,  but  the  Book  is  not 
among  them.  When  I  tell  my  poor,  blind  people, 
after  one  more  snow,  that  I  did  not  get  the  Book — no 
word  will  be  spoken.  One  by  one  they  will  arise  and 
go  out  into  silence.  My  people  will  die  in  darkness. 
No  Book  from  the  white  man  to  make  the  road  plain. 
"  Kullo  "  (That  is  all). 

One  who  had  listened  to  this  touching  lament 
published  it  in  the  Pittsburg  Advocate.  The  Method- 
ists were  stirred  up  to  form  a  missionary  society,  or 
board,  to  meet  this  call.  In  1834  Jason  Lee,  with  his 
nephew,  Daniel  Lee,  and  laymen  Sheperds  and 
Edwards,  were  sent  out  to  form  a  mission  among  the 
Indians,  the  Nez  Perces.  Under  an  escort  furnished 
by  Captain  Wyeth  they  travelled.  Wyeth  stopped  to 
establish  Fort  Hall.  The  missionaries  pushed  on  to 
Fort  Nez  Perces,  now  Wallula,  and  from  there,  in 


Search  for  the  Light  35 

company  with  Hudson  Bay  men,  reached  Vancouver, 
where  Dr.  McLoughlin  was  stationed.  His  kind  treat- 
ment of  these  strangers — of  any  strangers,  indeed — 
influenced  the  Methodists  to  start  their  mission  in  the 
Willamette  Valley,  instead  of  the  Clearwater  Valley. 

In  1835  the  American  Board  of  Commissioners  for 
Foreign  Missions  sent  out  the  Rev.  Samuel  Parker, 
of  Ithaca,  N.  Y.,  and  Dr.  Marcus  Whitman,  of  Rush- 
ville,  N.  Y.,  to  explore  the  Oregon  country  (this  whole 
country  from  the  Bitter  Root  to  the  sea  was  called 
Oregon  then),  with  a  view  of  forming  missions  among 
the  Indians.  At  the  Green  River  rendezvous  on  the 
Rocky  Mountains  they  met  many  Nez  Perces  Indians, 
among  themIsh-hol-hol-hoats-hoats(Lawyer)so  named 
for  his  shrewdness  by  the  Hudson  Bay  Company  men, 
and  Tuk-ken-sui-tas  (Samuel).  No  doubt  there  they 
told  of  the  search  for  the  Book  and  the  eagerness  of 
the  Nez  Perces  for  a  teacher  who  would  show  them  the 
true  way.  It  was  there  decided  that  Dr.  Whitman 
should  take  two  Nez  Perces  boys,  Ites  and  Tueka-kas, 
or  as  Dr.  Whitman  called  them,  John  and  Richard, 
return  to  the  East  and  ask  for  men  and  means  to  start 
a  mission  among  the  Nez  Perces.  The  Indians  prom- 
ised to  escort  the  Rev.  Mr.  Parker  through  the  land. 
This  promise  they  faithfully  kept,  taking  him  safely 
down  to  Fort  Walla  Walla,  where  he  met  P.  C.  Pam- 
brum,  chief  clerk  of  the  Hudson  Bay  Company. 

This  was  in  1835.  The  Nez  Perces  knew  that  the 
"  white  head,"  Dr.  McLoughlin,  at  Vancouver,  had 


36       The  Nez  Perces  Since  Lewis  and  Clark 

used  his  influence  to  send  the  missionaries  which  were 
sent  by  the  Methodists  to  the  Willamette  Valley,  in- 
stead of  to  the  Clearwater  Valley.  Dr.  Whitman, 
with  his  two  Nez  Perces  boys,  journeyed  eastward  from 
the  Rocky  Mountains  in  the  company  of  the  American 
Fur  Company's  men.  The  doctor  made  himself  so 
companionable  and  useful,  that  his  wants  and  the 
wants  of  the  two  Indian  boys,  were  kindly  met  by 
the  Fur  Company's  agents.  They  reached  New  York 
safely.  The  doctor  reported  to  the  American  Board, 
who  decided  to  establish  a  mission  among  the  Nez 
Perces,  as  had  been  arranged  with  Whitman  and 
Parker  before  leaving  the  Green  River  rendezvous  in 
the  Rocky  Mountains. 

February  20,  1836,  as  Mr.  and  Mrs.  Spalding  were 
wending  their  way  over  the  crunching  snow  of  West- 
ern New  York,  on  their  way  as  missionaries  to  the 
Seneca  Indians,  they  were  overtaken  by  Whitman, 
who  wanted  this  good  couple  for  mission  work  in 
Oregon.  Questions  and  answers  passed  as  they  rode 
along.  "  It  will  take  the  summers  of  two  years." 
"  We  can  have  the  escort  of  the  American  Fur  Com- 
pany to  the  Divide,  and  there  the  Nez  Perces  will  meet 
and  guide  the  rest  of  the  way."  So  the  conversation 
went  on  until  they  reached  the  village  of  Howard, 
N.  Y.  Mrs.  Spalding  was  left  to  decide  the  matter, 
which  she  did  upon  her  knees,  in  an  upper  chamber 
in  a  tavern.  "  What  about  your  health  ?  "  Mr.  Spald- 
ing asked,  when  she  returned  her  answer,  "  I  will  go. 


REV.  H.  H.  SPALDING 


Search  for  the  Light  37 

I  like  the  command  just  as  it  stands,"  was  her  reply, 
" '  Go  ye  into  all  the  world,'  without  any  exceptions 
for  poor  health."  Mrs.  Spalding  was  a  weakly  woman. 
Intellectually  and  spiritually,  she  was  fitted  for  this 
undertaking.  She  had  been  sitting  side  by  side  with 
her  husband  in  the  Greek  and  Latin  classes  in  Lane 
Theological  Seminary  in  Cincinnati,  when  Beecher's 
lectures  were  so  much  to  that  institution.  Whitman 
was  soon  afterwards  married  to  Narcissa  Prentis,  of 
Amity,  N.  Y.  These  were  two  grand  young  women 
— although  not  alike  in  character.  The  Indians  took 
to  Mrs.  Spalding  at  once,  giving  as  a  reason,  "  She 
had  a  quiet  heart — was  not  excitable,  and  readily 
picked  up  their  language." 

At  Independence,  Mo.,  they  were  joined  by 
Mr.  W.  H.  Gray  (afterwards  Oregon's  historian),  who 
had  been  appointed  financial  agent  for  the  company. 
He  certainly  had  his  hands  full  in  caring  for  this  com- 
pany and  its  baggage,  for  they  had  with  them  material 
for  a  blacksmith's  shop,  plows,  seeds  of  all  sorts,  cloth- 
ing to  last  two  years,  and  wagon  teams.  At  starting 
they  had  three  wagons,  eight  mules,  sixteen  cows,  two 
men,  and  those  two  Indian  boys,  who  were  indeed 
helpful  on  the  way.  Little  can  we  now  conceive  the 
inconveniences,  not  to  say  hardships,  of  that  journey. 
There  were  rivers  to  ford,  or  skin  rafts  to  be  made  for 
crossing,  mountains  to  ascend  and  descend  where  a 
false  step  would  mean  broken  bones  or  death. 

Safely  they  reached  the  rendezvous  in  the  Rocky 


38      The  Nez  Perces  Since  Lewis  and  Clark 

Mountains  at  Green  River,  in  company  with  the  Fur 
Company's  men.  Two  days  before  they  reached  there 
they  had  a  fright  from  the  Indians,  who,  hearing  of 
their  approach,  had  come  to  meet  them,  but  they 
soon  saw  a  white  cloth  tied  to  a  gun  and  knew  they 
were  friends.  But  how  strange  their  actions  !  Horses 
and  riders  alike  seemed  crazy  with  joy, — leaping,  yell- 
ing, whirling  round — no  wonder  the  men,  as  well  as 
the  two  women,  were  frightened.  It  was  rather  an 
unpleasant  way  the  Nez  Perces  had  to  express  their 
joy  that  the  missionaries  had  indeed  come. 

They  expected  to  meet  Parker  there  according  to 
agreement,  but  instead  found  a  letter  from  him,  carried 
there  by  Nez  Perces  hands. 

The  following  is  from  Mrs.  Spalding's  diary : 


July  4,  1836.  Crossed  a  ridge  of  land  to-day  called 
the  Divide,  which  separates  the  waters  which  flow 
into  the  Atlantic  from  those  which  flow  into  the 
Pacific,  and  camped  for  the  night  on  the  head  waters 
of  the  Colorado.  The  brave  Nez  Perces  who  have 
been  awaiting  our  arrival  at  the  rendezvous  for  several 
days,  on  hearing  we  were  near,  came  out  to  meet  us, 
and  have  camped  with  us  to-night.  They  appear  to 
be  gratified  to  see  us  actually  on  our  way  to  their 
country.  Mr.  Spalding,  Dr.  Whitman  and  Mr.  Gray 
are  to  have  a  talk  with  the  chiefs  to-night. 

July  6th.  We  arrived  at  the  rendezvous  this  even- 
ing. Were  met  by  a  large  party  of  Nez  Perces,  men, 
women,  and  children.  The  women  were  not  satisfied 
short  of  saluting  Mrs.  Whitman  and  myself  with  a 
kiss.  All  appear  happy  to  see  us.  If  permitted  to 


Search  for  the  Light  39 

reach  their  country  and  locate  among  them,  may  our 
labours  be  blessed  to  their  temporal  and  spiritual  good. 
July  1 8th.  We  have  commenced  our  journey  for 
Fort  Walla  Walla,  in  company  with  Mr.  Macleod. 
The  Nez  Perces  seem  sadly  disappointed  because  we 
do  not  accompany  them.  They  say  they  fear  we  will 
not  go  with  them.  All  appear  very  anxious  that  they 
may  be  taught  about  God,  and  be  instructed  in  the 
habits  of  civilized  life.  One  chief  has  concluded  to 
go  with  us,  notwithstanding  it  will  deprive  him  of  the 
privilege  of  securing  a  supply  of  meat  for  the  winter. 

The  Indians  you  may  be  sure  cast  some  keen  looks 
at  the  two  white  women.  They  presented  the  visit- 
ors with  some  fresh  venison ;  also  a  piece  of  broiled 
and  roasted  buffalo  meat — roasted  on  a  stick  with  more 
sand  than  salt  on  it.  In  return  for  this  compliment, 
Ish-hol-hol-hoats-hoats  (Lawyer)  and  Tak-en-sue-tis 
(Samuel)  were  invited  to  supper  with  their  white 
friends.  Lawyer  would  not  have  been  the  father  of 
his  sons,  if  he  had  not  tried  to  make  a  good  impres- 
sion upon  the  white  friends  there.  Mrs.  Lawyer  was 
with  her  husband  on  that  trip,  and  took  great  delight 
in  telling  me  about  it  when  she  was  a  very  old  woman. 
In  the  Nez  Perces  eyes,  Mrs.  Spalding  was  so  kind,  so 
gentle,  so  altogether  good.  Mrs.  Lawyer  said, "  Why, 
she  could  talk  quite  well  with  us  before  we  reached 
our  own  land." l 

The  short  letter  from  Dr.  Parker  said  he  had  been 

1  Mrs.  Spalding  was  a  cousin  of  Dr.  Ellinwood  of  the  Foreign 
Board. 


4<D       The  Ncz  Perces  Since  Lewis  and  Clark 

treated  kindly  by  the  Indians,  and  showed  that  he  was 
favourable  to  starting  missions  among  the  Nez  Perces 
and  the  Cayuse.  He  went  down  to  Vancouver,  and 
from  there  visited  the  Methodist  mission  conducted  by 
the  Lees,  uncle  and  nephew.  Their  mission  was  not 
strictly  for  Indians.  There  were  many  Canadians  and 
half-bloods  there,  also  whites.  Mr.  Parker  returned 
home  by  way  of  the  Sandwich  Islands.  Those  Is- 
lands, which  seem  so  far  off  to  us  now,  were  for  some 
reason  easily  reached  then.  Perhaps  because  there 
was  much  travel  by  way  of  Cape  Horn,  and  the 
Hudson  Bay  Company's  furs  were  taken  that  way. 
Mr.  Parker  did  a  good  work  for  the  Church,  which 
then  knew  so  little  about  the  needs  of  Oregon. 

So  the  company  went  on  its  way  to  Fort  Walla 
Walla.  Other  travellers  had  tried  to  take  wagons 
with  them.  All  but  Whitman  had  to  leave  them  at 
some  point  on  the  road.  No  roads,  not  even  trails 
much  of  the  way.  At  Fort  Hall,  Whitman  was  told 
it  was  simply  impossible  to  take  that  wagon.  He 
must  give  up  and  go  the  way  like  the  rest.  They  did 
not  yet  know  the  man.  He  made  a  cart  of  two 
wheels,  loaded  the  other  two  wheels  and  the  swingle- 
tree  upon  it,  and  brought  it  through  to  Fort  Boise, 
where  he  left  it  for  a  time  until  he  could  go  back  for  it. 

The  Nez  Perces  kept  close  to  their  missionaries, 
from  the  Rocky  Mountains  to  the  Columbia,  all  fol- 
lowing the  Hudson  Bay  Company's  traders.  They 
reached  Fort  Walla  Walla  on  the  Columbia,  Septem- 


Search  for  the  Light  41 

her  2,  1836,  a  little  more  than  four  months  after  leav- 
ing the  Missouri.  According  to  their  estimate  they 
had  travelled  2,250  miles. 

They  were  kindly  received  at  the  Fort  by  Mr.  P.  C. 
Pambrum,  Hudson  Bay  Company's  agent  at  that  point. 
The  tired  ladies  were  helped  from  their  horses,  and 
everything  possible  done  for  the  comfort  of  all. 
Cattle  and  horses  were  cared  for  as  well.  They  rested 
but  a  few  days  there.  Then,  in  company  of  Pam- 
brum, started  off  in  boats  for  Vancouver.  The  hard- 
ships of  the  waterway  equalled  for  a  time  the  moun- 
tain roads — so  many  falls,  so  many  portages  to  make 
— but  Vancouver  was  headquarters.  All  strangers  felt 
like  paying  their  respects  to  the  kind  old  "  white 
head  "  there,  Dr.  McLoughlin.  Word  had  gone  on  of 
the  coming  of  the  strangers,  so  he,  with  a  friend, 
stood  at  the  landing,  waving  a  welcome.  Gallantly 
offering  his  arm  to  Mrs.  Whitman,  he  led  her  up  the 
beach  to  his  home,  followed  by  his  friend  with  Mrs. 
Spalding.  They  reached  there  September  12,  1836. 

Everything  that  could  be  done  was  done  for  the 
visitors  in  that  then  magnificent  log  house.  It  took 
the  ladies  some  time  to  understand  domestic  arrange- 
ments there,  but  when  they  did,  they  did  the  best  they 
could  in  a  quiet  way  to  improve  conditions. 

The  subject  discussed  there  was,  where  to  locate. 
Pambrum,  from  the  upper  country,  constantly  re- 
minded the  doctor  of  the  claims  of  the  Cayuse  and 
Nez  Perces  upon  them. 


42       The  Nez  Perces  Since  Lewis  and  Clark 

So  Messrs.  Spalding,  Whitman  and  Gray  left  the 
women  in  their  comfortable  quarters,  and  started  up 
the  river  in  search  of  locations.  Mr.  Gray  was  in 
favour  of  stopping  at  The  Dalles,  because  the  Indians 
delighted  to  gather  at  the  salmon  fisheries,  but  the 
Lord  knew  where  He  wanted  them  to  pitch  their  tents. 
At  Wallula  they  found  their  Nez  Perces  friends  waiting 
for  them,  to  guide  them  home.  They  were  soon  on 
their  Cayuse  ponies,  with  one  for  a  packhorse.  They 
went  into  camp  where  the  Mill  Creek  falls  into  the 
Walla  Walla,  the  Cayuse  Indians  slyly  watching  their 
movements.  Can  you  not  see  the  four  ?  Whitman, 
Spalding,  Gray  and  Pambrum,  around  the  camp-fire, 
discussing  the  advantages  of  that  site  for  the  mission  ? 
For  several  days  they  explored  the  adjacent  country, 
returning  t«  the  same  camp  at  night.  A  stake  was 
put  down  to  mark  the  spot.  This  done,  they  returned, 
brought  the  tent,  horses  and  mission  goods,  and  began 
at  once  to  put  up  a  house,  the  Indians  helping  all 
they  could  in  the  work.  This  was  the  beginning  of 
the  mission  house  among  the  Cayuse  Indians,  at  Wai- 
ye-lat-poo. 

In  a  few  days  Whitman  started  with  Mr.  Spalding, 
Mr.  Gray  and  the  Nez  Perces,  up  to  the  Clearvvater 
country.  On  they  travelled  about  one  hundred  and 
twenty  miles,  to  the  Clearwater  River,  selected  a  spot 
about  two  miles  up  the  Lapwai  Creek  and  twelve  miles 
from  what  is  now  Lewiston.  There  they  found  good 
springs — always  a  matter  of  first  importance  with  the 


Search  for  the  Light  43 

Indians.  They  knew  just  the  best  spot  to  lead  their 
missionaries  to.  The  place  has  lost  none  of  its  charms. 
Some  of  the  old  apple  trees  which  Mr.  Spalding 
planted  are  still  there,  and  as  the  traveller  now  descends 
Thunder  Hill  and  looks  at  the  comfortable  home  of 
James  Grant,  a  Nez  Perces,  he  will  say,  if  he  knows  the 
story,  "  No  wonder  that  was  the  place  chosen  to  pitch 
the  buffalo  tent  in  1836."  Soon  after  they  had  decided 
upon  the  locations,  they  returned  to  Waiyelatpoo 
where  Dr.  Whitman  resumed  work  on  his  house  on 
Mill  Creek.  Mr.  Spalding  went  on  to  Vancouver  and 
brought  the  ladies  up.  We  can  imagine  Mrs.  Whit- 
man's fine  voice  leading  in  the  praises  about  that  altar, 
thanking  God  for  all  His  kindness  on  the  way.  Mr. 
and  Mrs.  Spalding  did  not  rest  long  there  for  it  was 
now  late  in  the  fall.  It  was  the  2Qth  of  November 
when  Mrs.  Spalding  arrived  at  Lapwai.  In  a  letter  to 
her  parents  written  soon  after  her  arrival,  Mrs.  Spald- 
ing calls  it  "  This  dear  spot."  She  says,  "  We  are 
located  among  a  people  with  whom  we  will  be  happy 
to  spend  our  days." 

At  last,  the  Nez  Perces  had  their  long-expected  mis- 
sionaries.1 

1  See  Gray's  "  Oregon,"  p.  109,  where  the  statement  is  made  that 
Rev.  Samuel  Parker  and  Dr.  Whitman  met  the  Nez  Perces  on  the 
Rocky  Mountains  in  1835,  where  they  had  gone  to  meet  the  promised 
"  man  with  the  Book."  Also  p.  119,  where  in  July,  1836,  they  again 
were  waiting  on  the  Rocky  Mountain  Divide  for  the  expected  teacher, 
and  met  Dr.  Whitman  there  on  his  return  from  the  East,  with  his  wife 
and  Mr.  and  Mrs.  Spalding. 


44       The  Nez  Perces  Since  Lewis  and  Clark 

Only  three  weeks  and  three  days  did  they  have  to 
live  in  the  buffalo  tent;  By  that  time  Mr.  Spalding 
and  Mr.  Gray,  with  the  help  of  the  Indians,  had  built 
a  log  house  forty-eight  by  eighteen  feet.  It  took 
twelve  Indians  to  carry  one  log  from  the  river,  three 
miles  away.  Eighteen  feet  of  one  end  of  that  build- 
ing was  used  by  the  family.  The  rest  was  a  school 
room — Indian  room — and  a  place  of  worship.  Poor 
Mrs.  Spalding !  What  a  time  she  must  have  had  to 
keep  the  people  out  of  her  end  of  the  house  at  meal 
times.  It  was  well  she  was  a  gentle,  patient  woman. 

She  soon  had  her  school  going.  There  was  no  trouble 
to  get  pupils  near,  for  at  that  day  the  people  were  not 
living  scattered  in  families,  but  in  bands,  in  long  houses 
or  tents — something  like  the  cattle,  as  one  of  their 
own  people  has  said.  If  they  felt  so  disposed,  the 
whole  community,  or  tribe,  could  easily  pick  up  and 
pitch  their  tents  near  their  teacher.  Once  the  writing 
and  reading  were  started,  the  progress  would  be  fast, 
for  ambition  to  excel  each  other  is  one  of  the  leading 
traits  of  the  Nez  Perces  character.  The  printing  by 
hand  of  the  lessons  was  very  attractive  to  them,  men, 
women  and  children.  I  have  seen  some  of  it  which 
would  be  a  credit  to  a  present-day  pupil.  Mrs.  Spald- 
ing could  draw  somewhat,  and  often  made  use  of  this 
art  in  her  teaching  of  Bible  truth.  The  Nez  Perces 
believed  in  pictures.  One  of  Miss  S.  L.  McBeth's 
pupils,  Enoch,  said,  in  a  dispute  in  her  schoolroom, "  It 
is  so.  I  saw  a  picture  of  it."  That  settled  the  matter. 


Search  for  the  Light  45 

Mrs.  Spalding  not  only  taught  books,  but  domestic 
arts  as  well.  She  taught  her  girls  to  knit  and  sew.  If 
she  taught  them  how  to  weave,  they  did  not  keep 
that  up.  Some  of  the  old  women  whom  I  have  known 
could  read  a  little.  Mr.  Spalding  helped  in  the  school- 
room. All  studied  aloud,  or  followed  the  teacher  in 
the  pronunciation. 

Mr.  Spalding  was  a  man  of  affairs — there  was  no 
agent  then — no  soldiers — no  anything,  or  anybody, 
but  the  missionaries.  Mr.  Spalding  was  a  faithful, 
earnest,  strong  man,  but  for  all  that,  Mrs.  Spalding 
had,  and  has,  the  warmest  place  in  the  people's  hearts. 
Mr.  Spalding  tried  hard  to  teach  the  people  to 
cultivate  the  ground.  He  did  much  talking  to  them 
about  how  to  do  it.  One  day  it  was  about  the  potato, 
while  they  were  in  the  house  at  the  foot  of  Thunder 
Hill.  He  explained  how  to  plant  and  how  to  culti- 
vate it.  Then  he  pared  one  potato — cut  it  in  pieces, 
handing  Billy  a  raw  piece  on  the  point  of  his  pocket- 
knife.  Billy  tasted  it  and  pronounced  it  "taats" 
(good).  Billy's  potatoes  and  garden  the  next  year 
were  the  talk  of  the  tribe,  causing  the  young  maiden 
who  had  rejected  his  suit  the  year  before  to  reconsider 
the  matter,  and  take  him  for  her  husband. 

They  had  lived  about  a  year  in  that  beautiful  spot 
at  the  springs,  or  as  we  now  say,  at  the  foot  of  Thun- 
der Hill.  (Big  Thunder,  a  chief,  is  buried  on  the  top 
of  the  hill.)  The  "sent  ones"  as  the  Nez  Perces 
called  the  missionaries,  thought  a  better  place  for  the 


46       The  Nez  Perces  Since  Lewis  and  Clark 

mission  would  be  on  the  banks  of  the  Koos-koos-ki, 
or  Clearwater  River.  So  a  more  commodious  log 
house  was  built  there  near  the  mouth  of  the  Lapwai. 
The  largest  room  was  at  first  the  schoolroom — the 
reception-room — the  place  for  gatherings.  A  school- 
house  was  built  later.  This  ground  was,  and  is  still,  a 
favourite  camping-place.  There  the  long  tent  was 
pitched — perhaps  150  feet  long,  like  the  one  Lewis 
and  Clark  saw  in  Kamiah,  and  there  Mr.  Spalding 
enclosed  fifteen  acres  of  ground  to  cultivate,  not  only 
for  self-support,  but  for  an  object-lesson  in  agriculture. 
He  felt  he  was  as  much  a  missionary  when  planting  or 
hoeing  his  corn  and  potatoes,  as  when  translating  the 
book  of  Matthew  into  the  native  tongue.  He  was 
right.  There  he  planted  his  orchard,  and  after  seventy 
years  have  passed,  the  little  gnarled  apple  trees  stand. 
The  gavel  now  used  by  the  moderator  of  the  Walla 
Walla  Presbytery  was  made  from  a  limb  of  one  of 
these  same  trees,  planted  by  Mr.  Spalding's  hands. 
The  old  house  was  torn  down  only  a  few  years  ago  (in 
1902),  after  serving  for  several  years  as  a  stable. 
The  present  owner  of  the  land  on  which  it  was 
built,  could  not  understand  why  the  So-yap-po 
(whites)  were  coming,  sighting  around  his  stable  so 
often — knocking  off  bits  of  stone  from  the  old  outside 
chimney,  and  going  off  as  if  they  had  found  a  precious 
thing.  Many  years  before  it  became  a  stable,  it  was 

used  by  a  deaf  and  dumb  Indian.     Mr.  D went  to 

the  back  room  of  his  home  one  day.     No  answer  to  his 


Search  for  the  Light  47 

rap.  He  stepped  in.  Deafy  was  standing  in  front  of 
a  small  glass  which  hung  upon  the  wall,  his  back  to 
the  door,  patiently  pulling  out  every  hair  from  his 
chin  with  a  small  pair  of  tweezers.  Now  he  saw  why 
the  Nez  Perces  had  no  beards.  A  few  of  them  now 
have  mustaches. 


Ill 

FIRST  CHURCH  IN  OREGON  TERRITORY 

The  Lapwai  Mission — First  Converts — First  Mills — Printing  Press — 
Great  Council  at  Lapwai — Dr.  Elijah  White — First  Presbyterian 
Church  in  Oregon  Territory — The  Spaldings  Visit  Weiyelatpoo— 
Their  Return  to  Lapwai — Arrival  of  New  Missionaries — Additions 
to  Church  at  Weiyelatpoo. 

THREE  years  had  passed  before  the  first  two  con- 
verts, Joseph  (Tu-a-kas)  and  Timothy  (Tam-mut-sin) 
"  finished  their  minds  "  to  enter  the  new  way.  Four 
or  more  years  passed  before  any  others  confessed  their 
love  for  Christ.  The  school  went  on.  At  times  nearly 
two  hundred  in  it,  and  then  again  but  few.  The 
people,  men  and  women,  were  anxious  to  learn, 
spurred  on  to  the  work  by  their  natural  ambition  to 
excel  each  other.  It  matters  little  to  them  now  if  a 
white  person  has  a  well-furnished  house,  but  let  one  of 
their  own  people  advance  in  these  things,  that  is 
enough  to  make  others  move. 

There  at  Lapwai  a  sawmill  and  grist-mill  were  built. 
In  this  and  in  other  work  Mr.  Spalding  was  ably  as- 
sisted by  Messrs.  Gray  and  Rogers.  Mr.  Spalding  had 
more  variety  in  his  work  at  first  than  Mrs.  Spalding 
had.  His  preaching  points  were  Alpowai,  Sheme- 
nekam  (Lewiston)  Lapwai,  Askiwewa,  Asotin  and 
Kamiah.  He  often  went  to  visit  their  nearest  white 

48 


First  Church  in  Oregon  Territory         49 

neighbour,  Dr.  Whitman,  one  hundred  and  twenty 
miles  away,  leaving  Mrs.  Spalding  with  the  people — 
then  somewhere  about  three  thousand.  Only  once 
did  one  of  them  say  an  insulting  word  to  her,  and  he 
came  near  losing  his  life  for  it,  so  indignant  were  the 
people.  Mrs.  Spalding  pleaded  for  him.  The  people 
have  not  yet  forgotten  it.  On  asking  a  few  years 
ago  who  a  certain  woman  was,  the  answer  was,  "  She 
is  the  daughter  of  that  man  who  insulted  Mrs.  Spald- 
ing." If  Mrs.  Spalding  had  not  loved  her  work  and 
felt  His  presence,  what  a  burden  her  daily  tasks  of 
cooking,  sewing  and  teaching  would  have  been.  No 
mail  carrier  to  look  for — and  few  books  to  read,  one 
day  was  just  like  another. 

What  a  red-letter  day  that  must  have  been,  in  1839, 
when  a  train  of  tired  Cayuse  ponies  came  over  the 
Lapwai  hills  and  stopped  in  front  of  the  mission, 
bearing  a  present  of  a  printing  press  from  the  native 
Church  at  Honolulu,  Hawaiian  Islands !  Both  mis- 
sions, there  and  here,  were  under  the  American  Board 
of  Commissioners  for  Foreign  Missions.  Mr.  E.  O. 
Hall  and  wife  came  along  with  the  printing  press,  to 
show  how  to  use  it.  What  a  forward  impulse  was 
given  to  the  schoolroom  work,  when  a  little  elemen- 
tary primer  of  twenty  pages  was  passed  around  among 
the  pupils  !  Of  course  they  studied  louder  than  ever, 
for  old  men  and  old  women,  as  well  as  the  children, 
were  expected  to  commit  to  memory  the  lesson  given 
them  to  print.  Now  here  was  the  printing  already 


jo       The  Nez  Perces  Since  Lewis  and  Clark 

done.  Then  came  a  little  book,  "  Young  Child's 
Catechism,"  just  as  we  have  it  now,  only  it  was  printed 
in  the  Nez  Perces  language  for  them.  What  a  prize ! 
I  find  occasionally  one  of  this  early  date,  carefully 
rolled  up — just  ready  to  fall  to  pieces  for  very  age. 

After  Dr.  Elijah  White's  visit,  the  Code  of  Laws 
adopted  for  the  government  of  the  Nez  Perces,  was 
printed  on  this  press  and  studied  in  school  as  a  lesson. 
Mr.  Spalding  wrote  at  this  time,  "  All  they  care  for 
is  the  Bible  and  the  Laws,"  meaning  this  code  of 
Dr.  White's.  It  is  just  the  same  now,  the  Bible  is  the 
book  of  books  to  them.  Many  hymns  were  trans- 
lated and  printed  on  the  little  press.  They  sing  some 
of  these  old  hymns  yet.  Mr.  and  Mrs.  Spalding 
showed  good  judgment  in  the  hymns  they  chose  to 
translate ;  they  were  old  hymns  with  the  pith  of  the 
Gospel  in  them,  such  as  "  God  loved  the  world  of 
sinners  lost "  and  "  Come  Holy  Spirit."  That  little 
printing  press  did  good  work.  When  the  mission  was 
broken  up,  it  reached  Salem,  Oregon,  where  the  second 
newspaper  of  the  Territory  was  published  and  called 
The  Oregon  American  Evangelical  Unionist.  The 
press  is  now  in  the  Historical  Rooms  at  Portland, 
Oregon. 

Dr.  Elijah  White,  sub-agent  for  the  United 
States,  made  a  visit  to  the  Nez  Perces  in  1842,  at  a 
great  council  at  Lapwai  at  which  twenty-two  chiefs 
were  present.  At  that  council  were  Five  Crows  and 
Bloody  Chief,  the  latter  was  ninety  years  old,  and  was 


First  Church  in  Oregon  Territory          51 

one  of  the  speakers ;  he  had  much  to  say  about 
Lewis  and  Clark.  He  really  nominated  Ellis  for 
chief,  in  an  indirect  way,  by  saying,  "  We  sent  three 
of  our  sons  to  the  Red  River  Settlement.  Two  of 
them  sleep  with  their  fathers.  One  is  here  to-day. 
I  am  tired  and  can  say  no  more." 

Dr.  White  told  them  that  if  the  election  of  a  head 
chief  were  unanimous,  they  would  meet  the  next 
morning  at  ten  o'clock,  then  dine  together  with  the 
chief  on  a  fat  ox  at  three  P.  M.  There  was  much 
talking  to  their  white  friends,  Mr.  McKinley  and 
Mr.  Rogers,  before  they  understood  just  what  to  do. 
Ellis  was  elected.  The  feast  was  fully  enjoyed,  as 
were  the  after-dinner  songs,  also.  Then  the  pipe 
passed  around.  I  presume  Mr.  Spalding  passed  it — 
without  a  puff  himself — to  the  next  one,  for  he  taught 
them  to  throw  away  tobacco  with  the  bottles. 

When  all  was  over,  Dr.  White  complimented  the 
Nez  Perces  for  not  once  bothering  him  with  begging 
while  on  this  visit.  He  said  they  were  different  from 
all  other  tribes  whom  he  knew.  Then  in  the  name 
of  his  chief,  the  President  of  the  United  States,  he 
presented  fifty  hoes  to  Mr.  Spalding  and  the  chief,  to 
be  given  by  them  to  the  worthy  poor. 

The  laws  framed  for  the  government  of  the  Nez 
Perces  were  then  read  and  accepted. 

Then  the  unit  of  value  was  the  beaver  skin.  For 
murder  and  the  burning  of  a  dwelling  the  offender 
must  die.  For  the  breaking  of  any  one  of  the  other 


52       The  Nez  Perces  Since  Lewis  and  Clark 

nine  laws,  the  punishment  should  be  administered  in 
lashes,  the  number  of  lashes  to  be  decided  by  the 
chief.  It  is  hard  now  to  believe  that  the  Nez  Perces 
ever  submitted  to  this. 

The  newly  elected  head  chief,  Ellis,  had  no  easy 
time  of  it.  The  old  people  say  that  he  taught  them 
much  about  God — that  they  now  see  his  teaching  was 
right,  but  it  ran  so  against  their  practices  that  they  re- 
jected it  then.  He  became  more  and  more  unpopular 
with  his  people,  and  they  got  after  him  as  I  have 
known  them  to  do  since — like  hornets  from  a  disturbed 
nest,  and  stung  him  to  death.  He  left  them  to  follow 
their  hearts,  and  took  refuge  over  in  the  Buffalo  coun- 
try, Montana,  where  he  died  of  smallpox,  I  think  in 
1846  or  1847.  If  it  can  be,  they  look  back  upon  their 
treatment  of  their  own  Nez  Perces  chief,  Ellis,  with 
more  shame  than  at  the  remembrance  of  Mr.  and 
Mrs.  Smith.  Ellis's  daughter,  Mrs.  Jehoshaphat,  is 
living  at  this  writing  and  is  a  member  of  the  Meadow 
Creek  congregation. 

The  first  Presbyterian  Church  in  Oregon  Territory 
was  organized  August  18,  1838,  by  the  missionaries  of 
the  American  Board  of  Commissioners  for  Foreign 
Missions, at  Weiyelatpoo,  Dr.  Whitman's  station  among 
the  Cayuse  Indians,  or  in  other  words,  in  Dr.  Whit- 
man's house.  This  was  situated  on  the  banks  of  the 
Walla  Walla  River  near  the  mouth  of  Mill  Creek. 
This  point  is  distant  from  the  new  city  of  Walla 
Walla  about  seven  miles. 


First  Church  in  Oregon  Territory          53 

The  charter  members  were  seven;  Rev.  Henry 
Harmon  Spalding,  a  Presbyterian  missionary  from 
the  Presbytery  of  Bath,  N.  Y. ;  Mrs.  Eliza  Spalding, 
his  wife,  also  a  missionary ;  Dr.  Marcus  Whitman,  a 
Presbyterian  elder,  from  Wheeler,  Steuben  County, 
N.  Y.,  missionary ;  Mrs.  Narcissa  Whitman,  his  wife, 
a  missionary ;  Joseph  Maki ;  Mrs.  Maria  Kewua  Maki, 
both  natives  of  the  Hawaiian  Islands,  who  presented 
certificates  from  the  church  in  Honolulu ;  Charles 
Compo,  a  French  Canadian  of  mixed  blood,  who  had 
been  a  Catholic. 

Mr.  Spalding  was  elected  pastor  of  this  church  in 
the  wilderness,  and  Dr.  Whitman  an  elder.  It  was 
Resolved,  "  That  this  church  be  governed  on  the  Con- 
gregational plan,  but  attached  to  the  Bath  Presbytery, 
of  New  York."  The  wonder  is  that  the  Nez  Perces 
are  not  now  either  Methodists  or  Congregationalists, 
from  the  mixed  state  of  things  in  early  days. 

A  brave  little  company  that  was.  Gathered  from 
the  ends  of  the  earth  to  set  up  the  banner  of  the  Lord 
in  such  a  lonely  spot.  The  meeting  was  held  in  the 
home  of  Dr.  Whitman — perhaps  in  Mrs.  Whitman's 
schoolroom.  It  must  have  been  full  and  the  women 
with  their  little  ones  down  on  the  floor,  the  mother 
every  once  in  a  while  giving  the  baby  board  a  shake 
to,  keep  the  little  one  from  fretting,  as  it  stood  in  its 
case  so  upright.  Who  else  was  there?  I  can  find 
the  record  of  only  one  white  spectator,  a  Catholic, 
Pambrum,  from  Walla  Walla,  who  charged  Compo  to 


54       The  Nez  Perces  Since  Lewis  and  Clark 

think  well  before  he  left  the  mother  church.  Two 
years  had  nearly  passed  since  Mr.  Spalding,  Dr. 
Whitman  and  their  faithful  wives  began  sowing  Gos- 
pel seed  in  the  fallow  ground  around  them.  Not  one 
convert  from  either  the  Nez  Perces  or  Cayuse  tribes 
yet,  to  show  that  the  Lord  was  blessing  their  work, 
but  for  all  that,  they  did  not  doubt  the  promise,  "  My 
word  shall  not  return  unto  Me  void."  He  will  fulfill 
all  in  His  own  time  and  way. 

August  19,  1838,  the  day  after  the  organization,  the 
Lord's  Supper  was  celebrated.  The  Master  Himself 
was  there.  How  their  hearts  burned  within  them,  as 
He  drew  them  closer  to  Himself  than  they  ever  had 
been  before ! 

Those  poor,  ignorant  Indians,  men  and  women, 
who  were  watching  every  movement  with  intense 
curiosity.  The  bread  and  the  wine  !  What  did  that 
mean,  and  why  was  it  not  given  to  them  as  well  ? 
And  then,  the  baptism  of  that  little,  eighteen-months' 
old  John  Compo — well,  I  know,  every  mother  heart 
among  them  longed  for  the  same  to  be  done  to  her 
child,  or  children,  if  it  would  shield  them  in  after  life 
from  harm.  Of  course,  she  thought  it  was  some  kind 
of  a  charm,  connected  with  the  Wy-ya-kin,  or  attend- 
ing spirit. 

What  a  strange-looking  company  filled  that  room  ! 
Leggins,  moccasins  and  the  cover-all,  blanket  or  skin 
of  some  animal ;  shells  in  their  ears  ;  hatless,  their 
heavy  braids  falling  in  front.  So  were  the  men.  The 


First  Church  in  Oregon  Territory          55 

women  had  their  skin  slips  on,  fringed  with  the  same 
around  the  bottom.  Few  ornaments  for  them.  The 
baby  boards  were  covered  with  beads  and  shells  and 
bangles.  The  consecrated  leaders,  or  missionaries, 
had  no  eyes  for  these  queer  things,  but  were  thinking 
of  the  time  when  the  Spirit  would  plow  up  the  soil 
and  give  life  to  the  seed.  We  love  to  look  back 
through  the  years — some  of  them  dark,  and  trace  the 
blessings  which  have  come  to  this  whole  country 
from  the  doings  of  that  day.  And  still  there  is  more 
to  follow ! 

What  a  visit  that  must  have  been  to  Mrs.  Spalding, 
who  had  not  seen  the  face  of  a  white  woman  for 
nearly  two  years  !  How  those  two  dear  friends,  Mrs. 
Whitman  and  Mrs.  Spalding,  who  had  travelled  for 
months  together,  would  talk  as  they  worked — for  sure 
I  am,  Mrs.  Spalding  did  not  sit  with  folded  hands  in 
that  busy  home  at  Waiyelatpoo.  They  strengthened 
each  other's  hearts  by  telling  over  God's  care  for  them, 
and  of  His  presence  with  them  in  their  homes  and  in 
their  work.  Their  discouragements  were  many,  but 
back  of  them  His  promises. 

The  morning  came  when  they  must  separate  and 
the  Spaldings  return  to  Lapwai.  The  Cayuse  ponies 
were  brought  up  to  the  house,  with  their  plaited  horse- 
hair bridles  tied  under  the  jaws  and  the  wooden  sad- 
dles adjusted.  The  pack  ponies  were  piled  high  with 
provisions  and  tents  for  the  journey  of  one  hundred 
and  twenty  miles.  Many  little  packages  of  seeds  and 


56       The  Nez  Perces  Since  Lewis  and  Clark 

roots  were  in  the  bundles,  to  try  in  the  Nez  Perces 
country,  so  isolated  that  they  only  occasionally  saw  a 
trapper  or  trader,  while  the  Whitmans  saw  about  all 
the  travel  of  the  country,  going  by  way  of  Walla 
Walla  to  the  headquarters  at  Vancouver.  Mrs.  Whit- 
man would  have  her  little  presents  packed  in,  too. 
Little  Eliza  was  in  her  mother's  arms,  watching  all 
the  preparations  for  starting.  These  two  white 
women  talked  of  the  expected  missionaries.  Mrs. 
Gray  was  looked  for  any  time  now,  with  her  hus- 
band, at  the  Nez  Perces  mission,  and  Mrs.  Whit- 
man would  have  others  with  her,  for  a  time 
at  least.  So  they  stood  talking,  while  the  men 
made  all  secure  on  the  ponies.  They  planned  a  visit 
to  the  Clearwater  home.  God  kindly  veils  our  eyes, 
so  that  we  can  only  see  a  few  steps  before  us  at  most. 
All  was  ready.  It  would  be  very  like  Mrs.  Spalding 
to  say,  "  Come,  let  us  go  into  the  house  and  spend  a 
few  minutes  in  prayer  together  before  we  separate." 
Then  there  would  be  another  meeting  of  the  newly 
formed  church,  for  of  course  the  French  Canadian, 
Compo,  with  his  Nez  Perces  wife,  and  the  Hawaiian 
Islander,  with  his  wife,  mission  workers,  were  all  there 
to  see  the  friends  start  off  There,  on  their  knees,  in 
that  now  sacred  spot,  they  consecrated  themselves 
anew  to  the  Master,  asking  blessings  upon  each  other 
"  while  we  are  absent  one  from  another,"  and  if  the 
hymn  sung  was  not  "  God  Be  With  You  Till  We 
Meet  Again,"  that  was  the  song  of  the  heart. 


First  Church  in  Oregon  Territory          57 

How  much  Mr.  and  Mrs.  Spalding  had  to  talk 
about — as  they  rode  along  meeting  at  times  the  smil- 
ing faces  of  their  own  Nez  Perces  on  their  way  go- 
ing to  hunt  on  the  Blue  Mountains.  They  were  tired 
of  the  heat  and  the  dust  of  the  Lapwai  Valley,  and 
their  bit  of  corn  and  garden  stuff  was  stored  in  the 
"  we-kash."  So  they  had  light  hearts  on  their  jour- 
ney. It  was  indeed  a  pleasant  road,  or  trail — for  the 
four  or  six-horse  teams,  with  a  trail  wagon  behind, 
had  not  yet  cut  up  the  road,  as  they  have  now,  com- 
pelling the  traveller  to  follow  his  way  through  a  cloud 
of  dust.  The  fording-places  were  not  dangerous. 
The  rivers  were  low.  As  they  compared  the  two 
tribes  of  Cayuse  and  Nez  Perces,  they  would  say, 
"  Our  lines  have  fallen  to  us  in  pleasant  places ;  we 
have  a  goodly  heritage." 

On  they  went — to  find  a  deserted  village  !  For  if 
the  Nez  Perces  had  not  gone  one  way,  they  had  an- 
other. Most  of  them  over  the  Bitter  Root  Moun- 
tains into  the  Buffalo  country.  "  Might  be  back  when 
the  snow  flew.  Might  not  be  back  for  year."  Fine 
travellers,  the  Nez  Perces  were  then.  Anywhere  was 
home,  where  they  could  pitch  a  tent  or  find  enough 
fish,  game  and  roots  to  live  upon.  In  those  days  it 
was  a  feast  or  a  famine — eat,  while  they  had  any- 
thing to  eat,  then  for  days  without  anything.  The 
eating  three  times  a  day  came  in  afterwards,  as  a  part 
of  the  teaching  of  the  Gospel.  When  they  had  meat, 
they  ate  meat.  They  do  not  object  to  a  variety,  now. 


58       The  Nez  Perces  Since  Lewis  and  Clark 

Mr.  and  Mrs.  Spalding  had  plenty  to  do  to  provide  for 
the  coming  winter,  with  its  incoming  missionaries.  Mr. 
Gray  and  his  young  wife  were  expected  soon.  There 
were  no  regular  mails,  and  so  many  hindrances  to  be 
met  in  the  way  of  travelling  then.  But  before  a  full 
month  had  passed  after  the  organization  at  Waiyelat- 
poo  the  names  of  nine  new  missionaries  were  added  to 
the  roll  of  the  new  church.  This  was  September  2, 
1838. 

These  were  William  Gray,  who  had  been  with  Mr. 
Spalding  at  the  Clearwater  mission,  arrived  with  his 
wife.  They  were  Presbyterians,  also  Mr.  Cornelius 
Rogers.  These  were  commissioned  as  helpers  in  the 
Nez  Perces  mission  ;  Rev.  A.  B.  Smith  and  wife,  for  the 
Nez  Perces  mission,  Congregationalists  ;  Rev.  Elkanah 
Walker,  with  his  wife,  Mary,  Congregationalists  ;  Rev. 
Gushing  Eells,  with  his  wife,  Myra,  Congregationalists. 
Revs.  Walker  and  Eells,  with  their  wives,  did  not  re- 
main long  at  Waiyelatpoo.  They  opened  a  mission 
station  among  the  Spokanes,  in  the  spring  of  1839,  at 
Thsi-na-kain,  six  miles  north  of  the  Spokane  River, 
and  faithfully  planted  the  Gospel  seed  for  nine  years. 
Yet  was  there  not  a  convert  to  Christianity  ;  the  seed 
was  only  buried — not  lost.  The  quickening  time  came, 
to  the  Spokanes  as  to  the  Nez  Perces,  long  after  the 
missionaries  had  left  them. 

Mr.  Gray,  afterwards  Oregon's  historian,  and  Mr. 
Rogers,  put  new  life  into  the  mission  on  the  banks  of 
the  Clearwater.  Fifty  years  afterwards,  at  the  Semi- 


First  Church  in  Oregon  Territory          59 

Centennial  in  the  Lapwai  Church,  the  old  people  had 
much  to  tell  of  the  doings  of  those  days.  Some  of 
the  old  women  claimed  to  have  helped  to  build  the 
mill.  I  do  not  doubt  it.  They  would  be  more  effi- 
cient workers  than  the  men,  for  the  men  considered 
hunting  and  fishing  their  part  of  the  family  work. 
Well  did  the  old  people  remember  Mr.  Gray  and  Mr. 
Rogers  and  the  grist-mill.  An  improvement  indeed 
the  grist-mill  was,  the  women  thought,  over  the  old 
stone  mortar  in  which  they  pounded  the  kouse,  to 
make  flour  for  bread.  To  the  poor  women,  it  had 
been  pound,  pound,  never  ending,  a  monotonous 
sound,  which  Lewis  and  Clark  said,  while  in  the 
Kamiah  Valley,  reminded  them  of  a  nail  factory.  The 
wisdom  of  the  "  So-yap-po  "  was  all  the  talk.  One  of 
the  old  millstones  lay  for  years  near  the  grinding 
place  at  Lapwai.  Then  Henry  Spalding,  Mr.  Spald- 
ing's  son,  took  it  away,  intending  to  place  it  in  the 
Idaho  exhibit  at  the  Chicago  World's  Fair.  And  in 
1897  Ex-Governor  McConnell  had  it  removed  to  the 
University  of  Idaho,  at  Moscow,  Idaho,  where  it  still 
remains.1 

Rev.  A.  B.  Smith  and  wife  remained  for  a  time  at 
Waiyelatpoo.  In  1839  they  opened  a  mission  station 
in  the  beautiful  Kamiah  Valley,  sixty  miles  beyond 

1  The  stones  for  the  grist-mill  were  of  granite,  about  three  feet  in 
diameter  and  one  foot  thick.  These  were  obtained  in  the  vicinity  of 
Peck,  Idaho,  and  floated  down  about  forty  miles  on  a  raft  to  the  mouth 
of  the  Lapwai. 


6o       The  Nez  Perces  Since  Lewis  and  Clark 

Lapwai,  an  isolated  place,  indeed.  Ellis  was  chief  at 
Kamiah  at  this  time.  Ellis  was  one  of  several  Indian 
boys  who  had  been  sent  by  the  Hudson  Bay  Company 
to  the  Red  River  Settlement,  Canada.  There  were 
five  boys,  Ta-wa-to-wa,  a  Cayuse,  Thomas  Geary's 
father,  of  the  Spokanes.  I  do  not  know  who  the 
others  were — or  if  they  were  Nez  Perces,  two  soon 
after  died.  Ellis  was  said  to  be  overbearing  and  this 
was  not  surprising,  with  his  limited  education,  among 
his  ignorant  people.  He  was  much  honoured  by  the 
whites.  Lawyer  was  there  at  that  time,  a  young,  ambi- 
tious man.  When  Mr.  Smith  talked  to  the  people  in 
the  fall  of  '39,  they  told  him  he  might  put  up  a  house, 
but  he  must  not  enclose  or  plow  any  land.  A  jealousy 
between  Lawyer  and  Ellis,  a  strained  relationship  be- 
tween Mr.  Spalding  and  some  of  the  missionaries, 
made  an  unhappy  winter  for  these  lonely  missionaries 
in  Kamiah,  the  Indians  often  crowding  in  upon  them 
demanding  food.  Mrs.  Smith  was  a  delicate  woman, 
whom  the  Indians  called  "  the  weeping  one."  No 
doubt  she  had  cause  for  tears. 

When  the  spring  came,  Mr.  Smith  began  plowing  a 
piece  of  ground,  with  James  Hines,  now  our  oldest 
minister,  riding  one  of  the  unwise  ponies  to  guide  the 
plow.  At  once  the  people  appeared  upon  the  ground, 
forbade  another  furrow  to  be  turned,  and  told  Mr. 
Smith  to  "  Go  !  Go  !  "  He  told  them  he  would  as 
soon  as  he  could  find  a  way  to  go.  He  made  a  large 
canoe  and  came  down  the  swollen  river  so  dangerous 


First  Church  in  Oregon  Territory          61 

at  that  time  of  the  year,  an  Indian  would  hesitate  to  try 
the  journey.  But  very  glad  they  were  to  get  down 
and  out.  They  went  to  the  Whitman  mission  and 
spent  a  time  there ;  then  to  the  Hawaiian  Islands  and 
at  length  reached  their  own  eastern  home. 

The  mission  in  the  Kamiah  Valley  then,  so  far  as 
we  can  see,  was  a  failure.  The  Lord  may  look  upon 
it  differently.  Mr.  Smith  must  have  been  a  man  of  a 
good  spirit,  for  more  than  twenty  years  afterwards  he 
wrote,  inquiring  in  the  kindest  way  after  some  of  the 
leaders  of  that  trouble.  With  heads  bowed,  and 
shame-covered  faces,  they  heard  of  his  inquiries. 

It  is  not  hard  for  me  to  see  the  three  children  of 
Mr.  and  Mrs.  Spalding  playing  about  the  old  home. 
Eliza  may  have  carried  little  baby  on  her  back,  tied  on 
there  in  her  mother's  shawl,  while  Martha  Jane  trotted 
along  at  her  side,  with  her  Indian  doll  in  a  te-kash 
(baby  board),  which  she  passed  over  her  head,  the 
strap  fixed  so  that  the  te-kash  was  high  up  on  her  back 
or  shoulders.  The  playing  mother  of  the  little  girls 
in  the  long  house  near  the  mission  house  was  just  as 
fashionable  then  as  it  is  to-day.  Other  customs  may 
change,  but  with  heathen  or  Christian,  the  love  for  the 
children  remains,  strong  and  tender.  Henry  Hart,  Mr. 
Spalding's  boy,  no  doubt  practiced  shooting  at  a  mark, 
with  his  flint  arrow-heads,  failing  to  shoot  a  bird  upon 
the  wing  as  his  little  red  friends  could  easily  do ;  then 
he  would  turn  his  attention  to  the  magpies,  of  which 
there  were  plenty  stepping  around. 


62       The  Nez  Perces  Since  Lewis  and  Clark 

Then  all  together,  they  would  trip  down  to  the 
shore  and  in  the  deep,  white  sand,  hunt  arrow-heads. 
The  river,  with  the  beautiful  stones  so  clearly  seen  at 
the  bottom,  was  by  the  Indian  children  no  more  to  be 
dreaded  than  the  land.  No  doubt,  after  the  drowning 
of  the  only  child  of  Dr.  Whitman,  the  little  Spaldings 
had  many  charges  about  the  danger  of  going  into  the 
streams.  They  would  look  with  great  admiration  at 
the  wise  Nez  Perces  children  as  they  capered  about  in 
the  water,  diving  and  swimming  across  the  river,  the 
skin  dress  rolled  up  and  carried  over  on  the  head  of 
the  swimmer.  Or  if  they  jumped  in,  moccasins  and 
all,  what  did  that  matter  ?  They  obeyed  the  impulse. 
Mother  would  neither  whip  nor  scold.  She  would 
only  say,  "  Es-ta-es-ta  wa-tu-taats  "  (My  child,  that  is 
not  good),  and  patiently  scrape  more  skins  for  clothes 
and  shoes.  Oh !  the  happy,  unfettered  childhood  of 
Indian  life  !  But  in  after  years,  the  selfish,  willful-tem- 
pered ways  of  men  and  women  show  the  results  of 
such  training,  or  want  of  training. 

Mr.  Spalding's  body  now  rests  under  a  clump  of 
locust  trees  near  to  where  the  long  house  stood,  and 
to  the  play-ground  of  the  children — rests,  until  he, 
with  his  spiritual  children,  together  rise,  to  meet  their 
glorified  Lord. 

The  first  Mrs.  Spalding  is  buried  in  the  Willamette 
Valley.  For  eleven  years  Mr.  and  Mrs.  Spalding  had 
worked  patiently,  with  little  in  those  years  to  encour- 
age them. 


First  Church  in  Oregon  Territory          63 

We  have  already  spoken  about  the  organization  of 
the  First  Church  of  Oregon  at  Waiyelatpoo,  August 
1 8,  1838,  with  seven  charter  members,  all  whites  per- 
haps with  the  exception  of  Compo,  a  half-blood  French 
Canadian.  Also  that  in  September  of  the  same  year, 
the  number  was  increased  by  nine  new  members,  mak- 
ing in  all,  sixteen.  Somewhere  near  this  time  the 
name  of  James  Conner,  a  white,  appears  upon  the  roll. 
These  nine  persons  were  all  missionaries,  or  helpers  in 
the  missions.  During  the  time  from  the  organization 
in  1838  to  the  breaking  up  of  the  missions  in  1847,  we 
find  the  names  of  a  few  more  whites  enrolled.  Let  us 
now  look  at  the  rank  and  file,  or  lay  members  of  the 
church,  the  Indians  : 

Joseph  (Tu-eka-kas),  a  Nez  Perces  Indian ;  Timothy 
(Ta-moot-sin),  also  a  Nez  Perces  ;  these  were  the  first 
Nez  Perces  to  confess  their  faith  in  Christ,  just  three 
years  after  Mr.  and  Mrs.  Spalding  came  among  them. 
Joseph  turned  back  to  Egypt,  but  Timothy  was  faith- 
ful, not  only  to  God,  but  to  his  white  friends.  A 
short  time  after  the  Yakima  war,  when  Colonel  Step- 
toe,  still  over  in  the  Palouse  country,  found  himself 
entrapped,  the  natives  on  the  outside  dancing  and 
having  a  good  time  over  it,  it  was  Timothy  who  with 
his  brothers  knew  the  ground  and  that  there  was  an 
unguarded  place  in  the  rocks,  and  he  quietly  guided 
Steptoe  and  his  band  through  it  and  went  with  him 
ninety  miles  to  a  place  of  safety  among  his  own 
people  who  cared  for  the  wounded  and  crossed  the 


64       The  Nez  Perces  Since  Lewis  and  Clark 

troops  over  the  dangerous  river.  Timothy's  kind  old 
face  comes  now  before  me,  as  I  saw  it  last,  in  1881. 

May  14,  1843,  on  profession  of  their  faith,  the  fol- 
lowing Indians  were  received  by  the  advice  of  Mr.  Lit- 
tlejohn.  Some  of  them  had  been  examined  three 
years  and  others  eighteen  months  before: 

Lyman,  originally  a  Snake  Indian,  had  been  taken 
a  slave  in  war ;  Lois,  his  wife,  received  at  the  same 
time ;  Levi,  brother  of  Timothy ;  Luke ;  Eunice,  wife 
of  Luke;  Hesekiah,  Cayuse  chief;  Asenath,  wife  of 
Joseph;  Fannie,  wife  of  Timothy ;  Olive,  wife  of  Oliver. 

And  June  24,  1843,  the  following  natives  were 
added  on  profession  of  their  faith  in  Christ:  John 
Casut,  from  the  Catholics  ;  Ruth,  a  very  old  woman ; 
Lot ;  David ;  David's  wife,  Rhoda ;  Jude ;  Jude's  wife, 
Mathilda ;  Titus ;  Levi ;  Bartholomew ;  which  added 
to  the  eleven  Indians  on  the  roll  makes  twenty-two 
natives.  Mr.  Spalding  and  his  elder,  Dr.  Whitman, 
spent  three  days  examining  these  last  applicants  for 
membership.  Delia's  name  was  added,  May,  1846. 

Before  the  breaking  up  of  the  church  or  mission,  a 
number  of  whites  had  withdrawn  from  the  mission 
and  left  for  other  points,  taking  their  certificates  from 
this  church,  leaving  the  Indians  as  the  body  of  the 
church. 

During  the  first  years  Mr.  Spalding  spent  among 
the  Nez  Perces,  he  had  made  no  elders  and  organized 
no  churches  among  them.  He  had  what  he  called 
"  ordained  deacons,"  as  helpers. 


First  Church  in  Oregon  Territory          65 

To  look  at  these  few  Indian  names  on  the  roll  of 
the  first  church,  it  seems  but  a  scant  return  for  the 
eleven  years  of  patient  seed-sowing  of  these  early  mis- 
sionaries. But  in  1855  an  investigation  was  made  of 
results,  showing  that  in  three  lodges  numbering  forty- 
five  persons,  among  the  Cayuse,  and  in  the  homes  of 
about  one-third  of  the  Nez  Perces  (one  thousand  per- 
sons), regular  morning  and  evening  worship,  and  pub- 
lic worship,  was  kept  up,  with  singing  of  the  Nez 
Perces  hymns  and  reading  of  the  book  of  Matthew, 
which  Mr.  Spalding  had  translated  for  them  eight 
years  before.  No,  no,  the  seed  had  not  been  lost,  but 
buried  deep  under  the  old  customs  and  the  influence 
of  the  white  man's  vices,  before  the  quickening  came. 

Mr.  Spalding  married  a  second  time  while  in  the 
Willamette  Valley.  Although  his  home  was  there, 
his  heart  was  among  the  Nez  Perces.  In  his  absence, 
public  worship  was  conducted  among  the  Nez  Perces 
by  a  few  of  the  leading  men.  They  held  tenaciously 
to  the  forms  of  worship  he  had  taught  them. 

He  returned  to  the  Nez  Perces  land  in  the  fall  of 
1862  under  government  appointment,  as  Superin- 
tendent of  Education.  This  office  was  abolished  in 
1865.  During  those  ^three  years  Mr.  Spalding  was 
with  them,  he  led  them  in  spiritual  things.  One  of  his 
preaching  points  was  where  the  town  of  Lewiston 
now  stands. 


IV 

THE  WHITMAN  MASSACRE— THE  SPALDINGS 
LEAVE  LAPWAI 

Dr.  Whitman — His  Journey  East — He  Returns  with  a  Company  of 
Emigrants — Finds  Unfavourable  Conditions  at  Weiyelatpoo — Whit- 
man Massacre — The  Nez  Perces  Restless — Mr.  and  Mrs.  Spalding 
Leave  the  Work  Among  Them. 

Six  busy,  prosperous  years  had  passed  since  Dr. 
Whitman  and  his  efficient  wife  had  started  the  mission 
among  the  Cayuse  Indians  at  Weiyelatpoo.  In 
September,  1842,  he  was  called  as  a  physician  to  Fort 
Walla  Walla,  and  while  there  a  number  of  the  Hudson 
Bay  Company's  boats  arrived,  bringing  several  traders 
and  Jesuit  priests  for  the  Interior. 

Just  while  this  company  was  seated  at  the  dinner 
table  the  overland  express  from  Canada  came  in, 
bringing  the  news  that  a  company  of  emigrants  from 
the  Red  River  settlement  in  Canada  were  already  at 
Colville.  So  great  was  the  excitement  and  joy  at  the 
news  that  a  young  Catholic  at  the  table  sang  out 
"  Hurrah  for  Oregon,  the  Americans  are  too  late,  the 
country  is  ours." 

Dr.  Whitman  sat  there  with  both  ears  open  listen- 
ing to  comments  which  confirmed  his  suspicion  that 
there  was  a  well-matured  plan  to  bring  on  these  British 

subjects  to  hold  the  country  while  Governor  Simpson 

66 


The  Whitman  Massacre  67 

would  go  on  to  Washington  to  settle  the  question  of 
boundaries,  on  the  plea  that  there  were  already 
numerous  and  permanent  settlements  made,  and  that 
this  work  would  be  done  so  quickly  that  no  informa- 
tion could  reach  Washington  in  time  to  prevent  it. 

The  Doctor  "  finished  his  mind "  right  then  and 
there,  that  he  would  make  an  effort  to  thwart  this  plan 
and  in  two  hours  after  he  sat  in  old  Fort  Walla  Walla 
listening  to  the  exuberant  expressions,  he  reached 
Weiyelatpoo.  His  look  and  manner  as  he  entered 
his  home,  showed  that  his  mind  was  filled  with  a  great 
purpose.  He  was  not  long  in  announcing  his  plan  to 
save  Oregon  for  God  and  his  country.  A.  L.  Lovejoy, 
who  had  but  a  few  days  before  reached  the  Whitman 
station  with  some  emigrants,  agreed  to  go  back  with 
the  Doctor  and  in  twenty  four  hours  they  were  on 
their  way  to  the  States,  leaving  Mrs.  Whitman,  the 
faithful  wife,  to  "  tarry  by  the  stuff." 

Then  came  that  ride,  that  wonderful  ride  for  five 
months,  and  the  hardships  which  can  never  be  fully 
described.  He  started  October  3,  1842,  at  the  begin- 
ning of  winter,  to  cross  mountains  and  rivers  and  much 
of  the  way  without  trail  or  guide.  At  Fort  Hall  they 
found  that  emigrants  on  their  way  to  Oregon  had 
been  turned  in  another  direction,  because  they  were 
told  that  the  road  from  there  to  the  Columbia  was 
impassable.  All  this  talk  was  a  part  of  the  political 
plan  to  keep  American  citizens  from  reaching  the  fair 
land  of  Oregon. 


68       The  Nez  Perces  Since  Lewis  and  Clark 

At  Fort  Hall  a  less  courageous  man  than  Whitman, 
would  certainly  have  turned  back.  He  was  facing 
two  great  obstacles,  hostile  tribes  to  meet,  and  cross- 
ing the  Rocky  Mountains  in  the  dead  of  winter.  He 
considered  this  and  decided,  although  it  would  add 
one  thousand  miles  to  his  journey,  to  swing  around 
by  the  Santa  Fe  trail,  and  even  this  road  was  a 
perilous  one. 

At  one  time  they  were  snowed  up  in  a  deep  canyon 
for  four  days  and  in  attempting  to  get  out  were  lost  in 
a  blinding  snow-storm  and  wandered  about  all  day. 
Finally  the  guide  saw  the  ears  of  his  mule  bent  for- 
ward, and  said  as  he  jumped  on  his  back  and  gave 
him  a  loose  rein,  "  he  will  guide  us."  The  others  did 
the  same  and  soon  found  themselves  back  to  the  camp 
they  had  left  in  the  morning,  where  there  was  wood 
to  put  upon  the  still  live  coals.  Look  at  this  resource- 
ful man  near  the  head  waters  of  the  Arkansas.  There 
they  found  that  all  the  wood  was  on  the  other  side 
of  the  river,  with  the  ice  too  thin  to  walk  upon.  Dr. 
Whitman  taking  an  ax  in  one  hand  and  a  willow 
stick  in  the  other,  lay  breast  down  upon  the  ice  and 
worked  himself  across,  cut  the  wood,  and  returned  in 
the  same  way,  pushing  the  wood  before  him. 

He  reached  Washington  in  March  and  found  Secre- 
tary Webster  and  President  Tyler  hard  to  convince 
of  the  feasibility  of  taking  emigrants  with  wagons 
through  to  the  Columbia.  Governor  Simpson  had 
made  this  appear  impracticable.  So  worthless  did 


The  Whitman  Massacre  69 

Oregon  appear  to  be  at  headquarters  that  the  United 
States  was  on  the  point  of  trading  it  off  for  a  cod 
fishery  on  the  coast  of  Newfoundland.  Dr.  Whit- 
man's strong,  persistent  arguments,  led  the  President 
to  promise,  that  if  Dr.  Whitman  would  establish  a 
wagon  route  through  the  mountains  to  the  Columbia, 
he  would  use  his  influence  to  hold  Oregon  until  they 
could  hear  whether  or  not  the  expedition  was  success- 
ful. Then  as  the  Doctor  travelled  along  on  his  return 
with  the  emigrants,  we  see  the  tenderness  of  the  man 
as  he  cared  for  the  sick,  cheered  the  discouraged  and 
inspired  all  by  his  own  bravery.  He  would  be  out 
in  advance  hunting  the  best  road,  or  the  safest  ford 
at  the  rivers.  See  him  guiding  and  directing  in 
crossing  the  dangerous  quicksand  at  the  Grande  River. 
Fearing  the  loss  of  some  of  the  teams,  all  were  tied 
together,  while  the  Doctor  forgetting  self  rode  here, 
there  and  everywhere  strengthening  weak  hearts. 
At  length  on  September  5,  1843,  the  last  emigrant 
wagon  emerged  from  the  shade  of  the  Blue  Mountains 
upon  the  banks  of  the  Columbia.  In  looking  back 
upon  this  all  round  missionary  as  he  strengthened  the 
stakes  and  lengthened  the  cords  of  the  Master's  king- 
dom, we  must  say  he  was  surely  raised  up  of  the  Lord 
for  the  work  he  accomplished. 

AT  WAIYELATPOO 

Dr.    Whitman    spent    one    year    in   the   East   on 
his  journey    on   business    both   for   the   Church   and 


70       The  Nez  Perces  Since  Lewis  and  Clark 

government,  and  returned  to  Waiyelatpoo  in  October, 
1843,  bringing  eight  hundred  and  seventy-five  settlers 
for  Oregon.  Their  one  hundred  and  eleven  wagons, 
two  thousand  cattle  and  horses,  and  equipments  made 
an  imposing  train  to  the  eyes  of  the  Indians.  The 
Doctor  on  his  return  found  things  in  a  bad  condition. 
The  grist-mill  was  burned,  and  all  about  the  mission 
premises  neglected.  Mrs.  Whitman,  because  of  un- 
kind treatment  from  the  Indians,  had  taken  refuge  at 
the  Methodist  mission  in  The  Dalles.  The  Doctor 
found  many  of  the  Indians  sullen,  and  "  with  a  differ- 
ent face"  towards  him.  They  had  doubtless  heard 
much  at  the  Hudson  Bay  traders'  post  near  them,  Fort 
Walla  Walla,  as  to  the  object  of  his  visit  to  the  East. 

Furthermore,  the  Indians  are  shrewd  readers  of 
faces,  and  they  understood  pretty  well  what  was 
going  on,  for  the  King  George's  men  were  just  as 
anxious  to  take  Oregon  for  their  king  as  Whitman 
was  to  have  "  the  Boston  men  "  take  it  for  America. 
It  all  meant  to  the  poor,  suspicious  natives,  nothing 
more  nor  less  than,  "  The  whites  are  going  to  take 
away  our  land,  and  make  us  slaves."  They  had  coun- 
cils and  councils,  but  what  could  they  do  ? 

As  the  years  passed  on,  more  and  more  emigrants 
came.  All  who  stopped  at  the  Whitman  mission 
were  kindly  treated  and  helped  on  to  their  desti- 
nation. Other  influences  were  at  work,  that  all  to- 
gether, caused  the  brave  hearts  at  Waiyelatpoo  to 
sink  within  them.  Not  only  the  Whitman  station 


The  Whitman  Massacre  71 

was  troubled,  but  all  the  missions — especially  the  Nez 
Perces.  The  people  had  "  different  faces  "  there.  There 
was  then,  and  still  is,  much  intercourse  between  the 
two  tribes.  The  school  on  the  Clearwater  was  not  so 
well  attended.  Many  of  the  Nez  Perces  got  "  tired  of 
working  like  women."  They  became  insolent  to  Mr. 
Spalding.  Mr.  Spalding  and  Dr.  Whitman  met,  and 
talked  and  prayed  over  these  things  as  often  as  they 
could,  but  they  were  one  hundred  and  twenty  miles 
apart,  and  could  not  trust  letters  to  go  between  them 
often. 

Mr.  and  Mrs.  Gray  and  Mr.  Rogers  had  left  the 
Nez  Perces  mission.  The  Kamiah  station  was  de- 
serted. Mr.  Spalding  had,  at  different  times,  helpers 
in  his  school,  for  since  Eliza,  Henry  Hart  and  Martha 
Jane  had  come  to  the  Spalding  home,  Mrs.  Spalding 
could  not  teach  as  in  her  first  years.  But  through  all 
these  anxious  days  they  could  see  the  Spirit  had  not 
left  the  mission,  for  here  and  there,  He  was  touching 
hearts. 

But  the  clouds  grew  darker  and  darker.  Many 
were  sick  and  dying  among  the  Cayuse.  Measles 
had  been  brought  in  by  the  emigrants,  and  this  dis- 
ease, with  them,  as  with  all  natives,  often  proved  fatal. 
The  treacherous  Joe  Lewis,  a  French,  half-blood  Cath- 
olic, employed  at  the  Whitman  station,  told  that  he 
had  overheard  the  plot  talked  over  between  Mr.  Spald- 
ing and  Dr.  Whitman,  to  kill  the  natives  and  take 
their  land,  that  Whitman  had  advised  quick  work,  but 


72       The  Nez  Perces  Since  Lewis  and  Clark 

that  Mr.  Spalding  said,  "  No,  do  it  gradually."  Joe 
Lewis  was  assisted  in  stirring  up  hatred  by  Joe  Stan- 
field,  a  Frenchman.  Dr.  Whitman  and  thirteen  others 
were  massacred  by  the  Cayuse  Indians,  November  29, 
1847.  Doubtless  these  sainted  ones  now  know  why 
the  Lord  permitted  such  fearful  work  to  go  on. 

Mr.  Spalding  knew  something  of  the  sickness  and 
of  the  many  deaths  from  disease  at  Waiyelatpoo  and 
must  go  and  comfort  and  help  his  friend.  He  had 
reached  the  Umatilla,  about  forty  miles  from  Waiye- 
latpoo, at  the  time  of  the  massacre.  Not  knowing  of 
it  he  went  on  until  he  was  within  three  or  four  miles 
of  the  station,  at  which  point  he  met  a  Catholic  priest 
who  told  him  about  it.  He  turned  his  pony's  head 
homeward,  and  fled  for  his  life,  for  it  was  a  part  of  the 
plan  to  destroy  the  Nez  Perces  mission,  also.  Mr. 
Spalding's  horse  got  away  from  him,  so  he  was  com- 
pelled to  walk  the  most  of  the  way,  travelling  at  night 
and  hiding  through  the  day.  Barefooted  and  almost 
exhausted  he  reached  home  on  the  seventh  day. 

While  he  was  away,  a  Mr.  Canfield,  who  had  fled 
from  Waiyelatpoo,  came  to  Mrs.  Spalding  and  told 
her  all  about  the  massacre,  but  advised  her  not  to 
mention  it  to  the  Nez  Perces.  She  understood  the 
Indian  heart  better  than  he  did — trusted  her  Christian 
Indians,  and  told  them  all  about  it.  They  all  thought 
Mr.  Spalding  was  killed  also. 

It  was  Sabbath  morning  that  she  stood  in  her  door, 
talking  with  Jacob,  Eagle,  and  some  others.  They 


The  Whitman  Massacre  73 

advised  her  to  flee  with  them  to  their  camp,  where 
they  could  take  better  care  of  her  and  the  children. 
Her  answer  was,  "  I  will  not  flee  on  the  Sabbath  day. 
The  Lord  can  take  care  of  me  here."  They  had  a 
little  council  around  the  corner  of  the  house.  Then 
returned  to  her  to  say,  "  If  you  will  keep  the  Sabbath, 
we  will  keep  you." 

This  is  the  last  picture  we  have  of  this  brave 
woman,  as  she  stood  framed  in  that  cabin  door,  and 
no  wonder  the  Nez  Perces  have  been  a  Sabbath- 
keeping  people,  with  such  an  example  as  this  before 
them.  She  left  her  home  on  Monday  morning.  It 
was  pillaged  by  wild  Nez  Perces.  She  doubtless  would 
have  shared  Mrs.  Whitman's  fate  if  she  had  been  found 
alone. 

Mr.  Spalding  got  back  in  a  worn-out  condition,  but 
happy  to  find  his  family  alive.  He  did  not  know 
whether  his  little  girl,  Eliza,  was  living  or  not.  She 
was  in  the  Whitman  home  at  the  time  of  the  massacre. 
She  was  not  killed,  however. 

Soon  after  this,  the  Cayuse  War  began.  All  the 
Indian  missions  in  this  region  were  then  broken  up. 
Mr.  Spalding,  wife  and  family,  were  guarded  to  Fort 
Walla  Walla,  now  Wallula,  by  forty  Nez  Perces.  They 
passed  on  down,  and  settled  in  the  Willamette  Valley, 
where  Mrs.  Spalding  died  in  1851.  Hers  is  a  most 
honoured  name  among  the  Nez  Perces  to-day. 

After  the  Cayuse  War,  all  that  were  left  of  the  once 
powerful  Cayuse  were,  with  the  Walla  Wallas,  put  on 


74       The  Nez  Perces  Since  Lewis  and  Clark 

the  Umatilla  Reservation,  where  they  have  lost  their 
language.  The  Nez  Perces  is  the  language  spoken  on 
that  reservation.  Many  Cayuse  have  intermarried 
with  the  Nez  Perces,  but  there  is  no  boasting  here  of 
their  blood.  They  have  heard  too  often,  "  That  is 
the  tribe  that  killed  Whitman."  They  rejected  the 
message,  killed  the  messenger,  and  have  lost  their 
identity  as  a  tribe. 


THE  GREAT  REVIVAL 

Indian  Treaties — Chief  Joseph,  White  Bird  and  Looking  Glass  Refuse 
to  Give  Up  their  Land — Agency  Established — July  Camp  for  Rac- 
ing, Drinking  and  Gambling — Coming  of  the  Yakima  Ministers — 
The  Great  Revival — Mr.  Spalding's  Return — His  Death. 

FROM  the  time  Mr.  Spalding  left  the  mission,  in 
1847,  until  his  return  as  a  missionary  in  1871,  twenty- 
four  years  after,  little  had  been  done  for  the  spiritual 
improvement  of  the  Indians.  During  that  time 
treaties  had  been  made.  The  first,  in  1855,  was  made 
with  Governor  Stevens  acting  for  the  government. 
In  this  treaty,  the  Nez  Perces  were  to  give  up  the  land 
they  claimed  from  the  Blue  to  the  Bitter  Root  Moun- 
tains, and  go  within  the  prescribed  reservation, "  where 
they  would  never  again  be  disturbed  while  the  sun 
shone  or  the  water  ran."  This  treaty  was  ratified 
in  1859.  The  next  year  the  gold  mines  of  Oro  Fino 
were  discovered  on  the  reserve,  and  the  gold  mines  of 
Florence  and  other  places  in  Western  Idaho,  and  men 
in  countless  numbers  rushed  across  the  reserve,  to 
reach  the  gold. 

A  new  treaty  was  made  in  1861  which  was  never 
ratified.  But  that  did  not  matter.  The  town  of 
Lewiston,  on  the  desired  strip,  was  laid  out,  and  be- 

75 


76       The  Nez  Perces  Since  Lewis  and  Clark 

came  the  first  capital  of  Idaho — on  the  Nez  Perces 
Reservation ! 

In  1863  another  treaty  was  made,  which  was  ratified 
in  1867,  in  which  that  part  of  the  reserve  lying  north 
of  the  Snake  and  Clearwater  Rivers  and  South  Fork 
of  the  Clearwater,  was  given  up.  There  was  much 
opposition  to  this  and  the  tribe  was  divided  into 
treaty  and  non-treaty  men.  Chief  Joseph,  White 
Bird  and  Looking  Glass  refused  to  give  up  their  be- 
loved valleys.  The  Wallowa  Valley,  especially  dear 
to  Joseph,  in  heart  he  still  felt  it  was  his.  This  was 
the  main  cause  of  the  Joseph  war.  Lawyer  and  about 
fifty  of  the  leading  men  signed  the  treaty,  and  for  this 
he  was  looked  upon  as  untrue  to  his  people. 

Changes  came  in  with  these  treaties.  The  agency 
was  established  at  the  mouth  of  the  Lapwai,  and  the 
Fort  four  miles  up  Lapwai  Creek,  and  from  the  sol- 
diers especially  demoralizing  influences  went  out. 
This,  with  the  old,  dirty  heathenism,  brought  the 
Nez  Perces  low  indeed.  But  through  it  all,  they  kept 
a  form  of  worship,  losing,  however,  in  this  period,  all 
but  the  three  great  commandments,  "  Remember  the 
Sabbath  day  to  keep  it  holy,"  "  Thou  shalt  not  kill," 
and  "  Thou  shalt  not  steal."  Things,  not  hearts,  were 
meant  by  the  word  "  steal "  to  them.  A  woman  who 
would  not,  even  when  hungry,  steal  a  piece  of  bread, 
would  think  it  nothing  more  than  fun  to  steal  a  man, 
or  husband,  from  another  woman.  There  was  no 
word  in  the  Nez  Perces  language  for  "  husband." 


The  Great  Revival  77 

Lying  was  nothing  to  be  ashamed  of.  The  only 
shame  was  in  not  being  smart  enough  to  conceal  it  or 
in  being  found  out.  According  to  their  ideas,  there 
was  no  sin  in  telling  a  lie  the  first  time.  There  was  a 
little  sin  if  told  the  second  time,  but  the  third  time,  it 
was  unpardonable.  Any  one  understanding  this,  and 
putting  the  question  three  times,  would  be  sure  to  get 
the  truth  the  third  time.  This  is  some  of  the  old 
teaching  of  their  heathenism. 

Drinking  and  fighting  were  common.  The  white 
men's  methods  of  gambling  were  added  to  their  own 
old  ways.  Gambling  was  always  a  favourite  pastime 
with  them.  Such  a  mix-up  of  heathenism,  white 
men's  vices,  and  religion  was  perhaps  never  known 
before.  And  how  they  all  did  enjoy  it !  Especially 
at  their  great  annual  July  camp  for  drinking,  racing 
and  "swapping  wives,"  up  in  the  beautiful  Kamiah 
Valley.  Billy  often  told  me,  "  Me  always  had  seven 
gallons  of  whiskey  then." 

The  camp  was  there,  because  it  was  near  their  best 
kamas  ground,  the  Weippe,  and  it  was  at  that  season, 
July,  because  the  se-with,  the  kamas,  and  the  kouse 
could  then  be  found.  Not  only  the  Nez  Perces  would 
gather  there,  but  strangers  from  neighbouring  tribes 
would  come  hunting  these  roots.  * 

Now,  right  into  such  a  wild,  degraded  camp  as  this, 
in  June  1870,  came  four  young  Yakimas,  from  Father 
Wilbur's  Methodist  mission  on  the  Yakima  reserve. 
The  leader  was  George  Waters.  They  began  preach- 


78       The  Ncz  Perces  Since  Lewis  and  Clark 

ing  to  the  Nez  Perces.  The  spirit  was  so  manifestly 
present  that  the  camp  became  a  "  Bochim,"  and  is 
still  called  "  The  Place  of  Weeping."  This  was  near 
the  ground  upon  which  Lewis  and  Clark  camped  in 
the  spring  of  1806.  It  is  not  far  from  where  the 
depot  of  the  Northern  Pacific  Railway  Company  now 
stands. 

At  the  time  of  this  spiritual  awakening,  there  was 
no  Mr.  Spalding  there,  and  no  white  missionary. 
Just  God  and  their  guilty  souls.  Then  and  there,  they 
threw  away  their  bottles,  their  pipes,  the  feathers  and 
tails  of  animals,  and  their  wives.  The  wives  were  not 
easily  thrown  away.  The  men  had  many  councils 
and  much  discussion  as  to  which  one  to  retain,  and 
whom  to  cast  away.  They  could  have  said,  as  did  the 
Jews  in  the  time  of  Ezra,  "  Neither  is  this  the  work 
of  one  day,  or  two,  for  we  are  many  who  have  trans- 
gressed in  this  thing." 

During  that  great  revival  meeting  at  Kamiah,  a 
great  many  couples  stood  up  and  were  married  by  one 
ceremony.  In  after  years  some  of  them  were  troubled 
about  the  strength  of  the  bond  in  their  case.  Felix, 
years  afterwards,  took  his  matronly  wife  up  to  Robert, 
the  native  minister  at  Kamiah,  and  was  married — "  for 
sure." 

The  feathers  and  tails  which  were  thrown  away  were 
emblems  of  their  attending  spirit,  the  "  Wy-ya-kin," 
and  when  these  were  discarded,  it  was  confessing,  "  I 
trust  in  you  no  longer." 


The  Great  Revival  79 

Many  at  this  camp  took  hold  of  the  promises  and 
became  truly  sons  of  God,  and  now,  after  more  than 
twenty-eight  years,  I  can  sit  in  any  one  of  our  six 
churches  among  the  Nez  Perces,  look  around  upon  the 
old  people,  and  say  this  or  that  man  or  woman  was 
spiritually  born  there  in  that  camp. 

Was  there  such  great  power  in  these  Yakimas  ? 
Were  they  so  gifted?  Ah!  no.  Acquaintance  with 
the  leading  one  in  after  years  convinced  me  that  the 
Lord  had  used  a  very  feeble  instrument  to  accomplish 
a  great  work. 

The  leader,  George  Waters,  married  into  the  Nez 
Perces  Timothy  family,  and  came  back  to  Lapwai  and 
Kamiah  often  to  preach  to  the  people.  Too  often  ! 
So  thought  the  good  Presbyterian  agent,  John  Mon- 
teith,  who  explained  to  him  that  when  the  government 
parcelled  out  the  reservations,  the  Nez  Perces  were 
given  to  the  Presbyterian  Church  to  care  for.  Waters 
decided  to  do  as  Langford  did  about  his  claim, "  Bide 
his  time,"  or,  in  other  words,  wait  until  the  reservation 
would  be  opened.  Then  any  denomination  would 
have  the  right  to  come  in.  He  had  to  wait  about 
twenty  years,  but  then,  in  he  came,  clothed  with  the 
authority  of  his  Conference  to  open  a  Methodist  mission 
among  the  Nez  Perces. 

We  acknowledge  to  some  anxiety  on  this  subject, 
fearing  division  in  our  churches,  for  his  name  had 
been  a  household  word  for  many  years.  Jonah,  who 
had  been  a  member  of  the  Presbyterian  Church,  with 


80       The  Nez  Perces  Since  Lewis  and  Clark 

his  family  had  left  us  some  time  before,  to  rally  around 
the  Methodist  banner.  He  now  became  one  of  George 
Waters's  followers.  A  church  was  built  at  the  mouth 
of  the  Sweetwater  Creek  on  Jonah's  farm. 

The  Yakima  minister,  George  Waters,  was  a  kind, 
gentle  man.  He  mingled  freely  with  our  church  peo- 
ple, but  did  not  add  to  his  own  denomination.  He 
became  discouraged,  and  after  a  few  years  spent 
among  the  Nez  Perces  he  returned  to  his  own  people. 
The  little  church  on  Jonah's  farm  was  soon  afterwards 
locked  up.  It  is  locked  still. 

That  great  awakening  in  the  Kamiah  camp  only 
showed  that  in  the  Lord's  own  time  and  way  He  ful- 
fills His  promise,  "  My  word  shall  not  return  unto  Me 
void."  It  was  only  a  quickening  of  seed  planted  in 
the  early  days  of  the  mission.  The  work  begun  on 
that  Kamiah  camp  ground  extended  through  years. 

In  1871,  Mr.  Spalding  was  sent  back  by  the  Presby- 
terian Board  of  Foreign  Missions  to  gather  in  the 
sheaves.  At  the  same  time,  Rev.  H.  T.  Cowley  was 
sent  as  teacher  to  Kamiah.  He  was  a  Congregation- 
alist.  He  was  a  great  help  to  Mr.  Spalding  in  those 
busy  years,  and  the  people  still  have  a  "  good  remem- 
brance "  of  him. 

About  this  time  the  government  built  two  churches 
for  the  people,  one  in  Kamiah  and  the  other  in  Lapwai. 
Mr.  Spalding  found  conditions  had  changed  since  he 
spent  his  first  eleven  years  among  the  Nez  Perces. 
Then,  he  was  their  missionary,  teacher,  agent — their 


The  Great  Revival  8l 

all  in  all.  Now,  the  agent,  Mr.  John  Monteith,  a  ca- 
pable man,  expected  Mr.  Spalding  to  keep  to  his  own 
department,  the  spiritual  affairs.  But  the  people 
would  come  to  Mr.  Spalding  with  all  their  troubles  for 
his  advice,  and  from  this  grew  strained  relations  be- 
tween the  agent  and  missionary.  So  the  Presbytery 
which  met  at  Lapwai  in  the  spring  of  1873  advised 
Mr.  Spalding  to  make  his  home  in  Kamiah.  He  felt 
as  badly  about  moving  from  Lapwai  to  Kamiah  as  a 
later  missionary  did  to  move  from  Kamiah  to  Lapwai. 

He  went  up  to  Kamiah  and  began  teaching  a  class 
of  men  for  church  work,  whom  he  used  as  helpers  in 
his  missionary  work  among  their  own  and  neighbour- 
ing tribes.  Old  as  Mr.  Spalding  was  now — nearly 
seventy — he  was  much  of  the  time  in  the  saddle. 
His  preaching  stations  among  the  Nez  Perces  were 
still  Alpowai,  "  She-me-ne-kam  (Lewiston,  Lapwai, 
Asotin,  North  Fork,  and  Kamiah).  He  went  with  his 
helpers,  among  the  Spokanes,  where  Revs.  Eells  and 
Walker  had  been,  and  often  among  the  Umatillas  and 
once  among  the  Yakimas.  It  seemed  to  be  one  con- 
tinual revival  among  the  Nez  Perces  for  years.  He 
baptized  hundreds  of  adults  as  well  as  children.  His 
own  statement,  made  in  November,  1873,  was  : 

"Received  into  the  Lapwai  church  155  males,  and 
189  females.  Into  Kamiah,  123  males  and  188  females. 
Spokane,  112  males  and  141  females.  Whole  number 
of  adults,  Lapwai,  344;  Kamiah,  311  ;  Spokane,  253. 
Whole  number  received  into  the  First  Church  of 


82       The  Nez  Perces  Since  Lewis  and  Clark 

Oregon  since  1836,  961."  In  thought  at  least,  he  still 
looked  upon  all  as  belonging  to  the  First  Church  of 
Oregon,  which,  as  we  have  seen,  was  organized  at 
Waiyelatpoo. 

In  the  fall  of  1873,  Miss  S.  L.  McBeth  arrived  at 
Lapwai  as  teacher  in  the  government  school.  In 
those  days  the  Presbyterian  Board  had  the  privilege  of 
nominating  teachers  for  all  government  schools  on 
Presbyterian  reserves.  Her  time  overlapped  Mr. 
Spalding's  by  about  one  year.  Mr.  Spalding  sickened 
in  Kamiah,  and  was  brought  down  to  Lapwai,  where 
he  died  among  his  people,  August  3,  1874.  He  is 
buried  not  far  from  the  Lapwai  church,  in  a  locust 
grove,  near  to  his  old  mission  house  which  was  built 
in  1837, "aged  seventy  years,  eight  months,  and  seven 
days."  "  Blessed  with  many  souls  as  seals  to  his  min- 
istry." He  was  a  peculiar,  faithful,  strong  man. 

After  Mr.  Spalding's  death  in  1874,  until  the  com- 
ing of  Mr.  Deffenbaugh,  in  1878,  the  two  pulpits  of 
Kamiah  and  Lapwai  were  supplied  a  part  of  the  time 
by  white  ministers  connected  with  the  government 
schools,  as  follows  :  Rev.  George  Ainslie,  1872-1875  ; 
Rev.  S.  N.  D.  Martin,  1875-1879;  Rev.  Warren  Nor- 
ton, 1875-1876;  Rev.  R.  N.  Fee,  1876-1878;  also 
W.  J.  Monteith,  J.  R.  Thompson  and  Prof.  J.  M. 
Conyer. 

All  vacanies  were  supplied  by  the  native  pupils  of 
Miss  S.  L.  McBeth's  class,  she  directing  their  work. 

Rev.  Wm.  Monteith,  father  of  the  agent,  whose 


The  Great  Revival  83 

home  was  with  his  son  at  Lapwai  at  the  agency, 
preached  for  a  time  in  the  Lapwai  church. 

Mr.  Spalding  had  ordained  three  deacons — virtually 
elders — in  the  Kamiah  church,  before  he  died.  These 
were,  Lawyer,  Solomon  Whitman,  Jonathan  Williams, 
known  as  Billy  Williams. 

No  elders  were  ordained  in  Lapwai  until  1876,  when 
the  elders  ordained  were,  Levi,  Timothy,  Lot,  Jude. 

Lapwai,  from  the  earliest  time,  had  been  considered 
an  important  preaching  place.  Not  long  ago  I  found 
one  of  our  good  Lapwai  elders,  Abraham  Brooks,  lying 
apparently  asleep  under  a  shade  tree.  When  I  spoke, 
he  rose  up,  saying,  "  I  have  just  been  thinking  over  the 
past."  He  lived  much  of  his  time  in  the  past  after  he 
lost  his  sight.  He  said,  "  I  can  see.  Mr.  Spalding  did 
much  hard  work  here,  but  the  churches  were  not  set  in 
order  until  after  Miss  S.  L.  McBeth  came." 


VI 

MISS  S.  L.  McBETH 

Leaves  From  Her  Diary — Her  School  and  First  Pupils — Translates 
Nez  Perces  Hymns — Visit  From  Gen.  O.  O.  Howard — Trouble 
From  Chief  Joseph's  Band  Compels  Her  to  Leave  Kamiah — Nez 
Perces  Guard  to  Lapwai. 

Miss  S.  L.  McBETH's  consecrated  life  among  the 
Nez  Perces  can  best  be  understood  by  looking  over  a 
few  leaves  from  her  diary.  It  will  be  seen  that  she  be- 
lieved she  had  a  special  call  to  work  among  Indians. 

FAIRFIELD,  IOWA, 
September  5,  1858. 

The  duties  of  the  day  were  over,  the  last  class  dis- 
missed, the  bright  intelligent  faces  and  active  minds 
that  had  surrounded  me  were  gone,  and  I  stood  at  the 
window  overlooking  the  University  grounds  where 
some  of  the  younger  boys  were  playing  soldier. 

It  was  the  beginning  of  the  term  and  Master  Wiley, 
their  captain,  was  drilling  his  new  recruits,  his  boyish 
voice  ringing  out  loud  and  clear  as  he  walked  beside 
his  company  issuing  orders.  His  efforts  to  assume  the 
dignity  appropriate  to  his  position,  and  the  grave,  stern 
look  which  his  merry  face  was  trying  to  wear,  brought 
a  smile  to  my  lips  as  I  watched  him.  Just  then  one 
of  the  elder  pupils  came  into  the  room  behind  me  and 
said,  "  A  gentleman  down-stairs  wishes  to  see  you, 
Miss  McBeth."  I  replied,  "  Yes,  Walter,  I  will  go, 
where  is  he  ?  "  "  In  the  reception  room,"  and  I  fol- 

84 


Miss  S.  L.  McBeth  85 

lowed  him  down  the  broad  stairway,  little  dreaming  as 
I  passed  into  the  room,  that  I  was  stepping  across  the 
threshold  of  a  new  era  in  my  life. 

Mr.  Junkin,  the  gentleman  who  awaited  me,  was  an 
elder  in  the  church  in  Fairfield.  I  had  often  seen  him 
in  his  seat  on  Sabbath,  but  he  lived  some  miles  distant 
in  the  country,  and  I  had  seldom  met  him  in  the  year 
which  had  elapsed  since  I  came  to  the  University.  "  I 
received  a  letter  from  the  secretary  of  our  Board  of 
Foreign  Missions,"  he  said  after  the  first  greetings  were 
over.  "  It  contains  something  that  concerns  you. 
Will  you  read  it?" 

The  letter  read  as  follows :  "  I  would  be  glad  if  you 
would  see  the  Miss  McBeths  at  once  and  ascertain 
their  views  about  going  to  Tallahassee.  If  they  think 
favourably  of  your  suggestion,  I  would  like  for  them 
to  make  application  for  an  appointment  at  once.  This 
matter  requires  dispatch  as  it  is  very  desirable  that 
whoever  goes  should  be  on  the  ground  at  least  by  the 
first  of  October.  Let  me  hear  from  you  with  as  little 
delay  as  possible." 

"  How  did  Dr.  L learn  of  me  ?  "  I  asked,  when 

I  had  finished  reading  the  letter. 

"  I  told  him  of  you,"  said  Mr.  Junkin.  "  Years  ago  I 
was  a  missionary  among  the  Indians  myself  and  be- 
came very  much  attached  to  them,  as  I  know  you 
would  also  if  you  should  go  among  them,  and  I  am 
still  deeply  interested  in  these  missions.  Some  time 
ago,  knowing  there  was  great  need  of  labourers  among 

that  people,  I  wrote  to  Dr.  L ,  telling  him  of  you 

and  your  sister,  Miss  Kate,  and  informing  him  that  if 
you  would  go,  you  were  in  my  judgment  well  fitted  for 
the  work.  I  had  no  opportunity  of  seeing  you  before 
I  wrote,  and  hope  you  will  pardon  me  for  doing  so 
without  your  knowledge.  The  open  letter  was  still  in 
my  hand,  my  heart  and  brain  were  busy  with  its  con- 
tents, with  myself  and  with  the  question  so  unexpect- 


86       The  Nez  Perces  Since  Lewis  and  Clark 

edly  forced  upon  me.  The  first  of  October,  and  this 
is  the  first  week  in  September,  less  than  a  month,  my 
heart  sinking  and  quailing  at  the  thought  of  leaving 
home  and  friends,  to  go  to  an  unknown  home  in  the 
wilderness,  perhaps  never  to  return.  Could  I  do  it  ?  " 
"  Oh,  no  indeed !  Mr.  Junkin,  it  is  impossible,"  I  said 
hastily,  "  not  now  at  least.  My  sister  has  gone  home 
to  Ohio,  she  would  not  go  with  me,  I  know,  and  I 
have  entered  into  a  new  engagement  with  the  principal 
of  this  institution ;  he  could  not  supply  my  place  in 
that  short  time,  and  it  would  not  be  right  to  leave  him, 
besides  I  cannot  leave  my  boys  here,"  I  added,  as 
Captain  Wiley  and  his  band  came  in  sight  through  the 
open  window,  and  beyond  them  I  caught  glimpses  of 
dear  familiar  faces,  among  the  students  scattered 
through  the  grounds.  "  Oh  !  no,  I  do  not  need  to  go 
among  the  Indians  to  work  for  Jesus,  I  can  find  more 

than  I  can  accomplish  here.     Please  tell  Dr.  L I 

cannot  go  at  present." 

When  Mr.  Junkin  had  gone  home  I  walked  slowly  to 
my  room,  trying  to  convince  myself  that  I  had  done 
right.  Once  again  in  my  own  quiet  room  I  walked  to 
the  window  and  stood  looking  out  for  a  time  unconscious 
of  surroundings  in  the  whirl  of  busy  thought  that  filled 
my  brain.  I  looked  around  me,  it  was  a  very  lovely 
picture  that  met  my  eye.  The  beautiful  western  town 
with  its  tasteful  homes  standing  back  from  the  broad 
streets  amid  flowers  and  shrubbery.  The  park,  with 
its  pleasant  walks  and  shade  trees,  the  church  spires 
outlined  against  the  sky,  the  University  on  a  rising 
ground  on  the  edge  of  the  town,  while  beyond  and 
around  as  far  as  the  eye  could  reach,  stretched  the  un- 
dulating prairie,  dotted  with  white  farmhouses  and 
carpeted  with  its  brilliant  colouring  of  autumn  flowers. 
Then,  as  sounds  of  music  and  dear  familiar  voices  came 
floating  up  through  the  halls,  my  thoughts  came  back 
to  the  friends  whose  love  made  life's  labours  so  light. 


Miss  S.  L.  McBeth  87 

Could  I  leave  them  to  live  among  the  scarce  civilized 
tribes  of  the  forest?  And  yet  who  left  a  home  in 
heaven  for  me — left  His  seat  upon  the  throne  of  the 
universe  to  die  for  sinners  ?  Was  the  servant  above 
his  Master?  Might  not  the  interview  just  closed  be  a 
call  from  Him  ?  and  I  had  decided  and  refused  without 
even  asking  His  will.  If  the  call  had  been  to  go  to 
India  or  China,  I  would  have  thought  less  of  it,  but  the 
American  Indians,  a  race  in  whom  I  had  always  felt 
such  a  deep  interest.  How  could  I  slight  their 
claim  ? 

Even  as  I  stood  there  pondering  the  subject,  there 
came  before  me  the  memories  of  days  when  I  had 
played  upon  the  banks  of  the  beautiful  Ohio  River 
which  flowed  before  my  childhood  home.  How  dis- 
tinctly I  remembered  sitting  upon  the  huge  rocks  on 
the  shore  and  examining  the  hieroglyphics,  traced,  as 
was  supposed,  by  the  red  men  when  their  tribes  pos- 
sessed the  land.  I  recalled  the  deep  sympathy  I  felt 
for  the  vanished  race  and  longed  to  be  a  woman  that 
I  might  go  to  the  handful  that  yet  remained  and  tell 
them  the  story  of  Jesus  and  try  to  show  them  the  way 
to  a  home  in  heaven  from  which  they  could  never  be 
driven.  Now  I  was  a  woman,  the  call  had  come  and 
I  had  refused.  "  You  have  done  wrong,"  said  con- 
science. "  But  I  have  so  much  work  I  can  do  for  the 
Master  here,  I  do  not  need  to  go  so  far  to  seek  it," 
said  the  flesh.  "  Fifty  could  be  found  to  take  your 
place  here,  to  one  willing  to  go  to  missionary  grounds," 
urged  the  inward  monitor,  "  and  there  is  such  great 
need  for  labourers  in  the  field."  And  so  the  battle 
waged  until  the  sun  went  down  behind  the  beautiful 
banks  of  clouds  that  grace  his  setting  in  prairie  land, 
and  I  turned  to  meet  my  friends,  but  the  battle  begun 
that  night  lasted  for  days.  More  and  more  distinctly 
as  I  prayed  for  guidance,  came  the  conviction  that  I 
had  done  wrong,  that  it  was  my  duty  to  go  and  labour 


88       The  Nez  Perces  Since  Lewis  and  Clark 

with  them  for  the  Master  for  whom,  as  well  as  for 
myself,  He  died. 

Before  the  month  closed  I  wrote  to  Dr.  L putting 

myself  at  the  disposal  of  the  board,  if  I  was  needed 
at  the  beginning  of  the  year.  By  the  last  of  January 
a  letter  of  instructions  reached  me  from  Dr.  L say- 
ing, "  Your  services  are  very  much  needed  at  the  Good 
Water  Female  School  among  the  Choctaws,  Indian 
Territory,  and  we  have  appointed  you  to  that  place. 
It  may  be  necessary  for  you  to  travel  without  an 
escort,  so  that  your  independence  will  be  put  to  the 
test  at  once  ;  it  will  be  for  you  to  determine  whether 
you  can  go  alone.  The  route  by  St.  Louis  is  by  rail- 
road to  a  place  a  little  beyond  Jefferson  City,  where 
you  will  take  the  regular  stage  route  to  California  as 
far  as  Boggy  Depot,  ten  miles  from  Wapenukka,  our 
mission  station  among  the  Chickasaws,  then  on  to 
Good  Water.  Let  me  know  your  decision  at  once." 
My  friends  objected  to  a  stage  journey  of  three  or  four 
hundred  miles,  thinking  it  beyond  my  strength,  and 
by  their  advice  I  went  to  Keokuk,  and  after  a  short 
visit  with  my  friends,  the  McQueens,  I  proceeded  to 
St.  Louis  by  rail,  then  down  the  Mississippi  to  the 
mouth  of  the  Arkansas,  then  up  that  river  to  Fort 
Smith,  finally  reaching  my  destination. 

She  remained  among  the  Choctaws  until  the  break- 
ing out  of  the  civil  war. 

Miss  S.  L.  McBeth  came  to  Lapwai  in  the  fall  of 
1873,  and  went  up  to  Kamiah  in  the  fall  of  1874,  after 
Mr.  Spalding's  death,  and  took  up  the  work  which  he 
had  laid  down.  That  was,  the  preparing  of  young 
men  for  church  work.  Her  first  class  consisted  of  the 
following  persons :  James  Hines,  James  Lawyer, 
Archie  Lawyer,  Robert  Williams,  Mark  Williams. 


Miss  S.  L.  McBeth  89 

They  met  in  a  little  log  house  belonging  to  the 
government,  where  she  began  her  work.  She  worked 
in  no  haphazard  way.  She  always  had  a  plan  to  work 
up  to.  Her  experience  as  a  missionary  among  the 
Choctaws  in  the  Indian  Territory  helped  her  now. 
She  understood  Indian  character,  even  then,  quite 
well. 

She  fully  believed  there  could  be  no  Christian  citi- 
zenship in  any  tribe,  until  the  tribal  relations  were 
broken  up,  and  that  churches  could  not  long  exist  that 
were  not  established  on  the  purity  of  the  home.  The 
two  objects  to  be  attained  were  clearly  before  her. 
The  first,  the  power  of  the  chiefs  over  the  people  must 
be  broken,  and  the  man  must  feel  his  individuality, 
instead  of  feeling  he  was  a  part  of  a  band.  Second, 
the  moral  tone  of  the  people  must  be  raised. 

In  her  early  days  in  Kamiah,  she  found  great  in- 
tellectual pleasure  in  digging  around  the  roots  of  the 
Nez  Perces  language,  a  language  formed  according  to 
well  established  rules.  Where  did  it  come  from  ? 
She  also  enjoyed  translating  the  dear  old  hymns  into 
Nez  Perces.  She  was  then  as  perfectly  isolated  as  if 
she  had  lived  in  Africa.  The  post-office  was  seventy- 
five  miles  away.  She  took  great  pleasure  in  watching 
the  development,  mentally  and  spiritually,  of  her  class, 
and  in  strengthening  the  church  of  Kamiah. 

So  she  worked  away,  until  the  Joseph  war,  of  1877, 
put  a  stop  for  a  time  to  her  delightful  occupation. 
Although  the  Christian  Indians  of  Kamiah  had  noth- 


90       The  Nez  Perces  Since  Lewis  and  Clark 

ing  whatever  to  do  in  the  war,  Joseph  and  his  band 
were  as  bitter  against  the  Christian  Nez  Perces  as  they 
were  against  the  whites.  Skirmishing  was  going  on 
in  that  upper  country,  causing  a  great  anxiety  for  the 
loyal  Nez  Perces,  as  well  as  for  the  whites  there.  Two 
or  three  white  families  were  in  the  valley,  who  were 
connected  with  the  government  work. 

Spies  from  the  Joseph  band  often  came  in  among 
the  Kamiahans,  to  influence  them  to  join  the  rebels,  or 
to  find  out  who  were  favourable  to  them.  The  story 
is  told  that  some  of  the  rebels  intended  to  kill  Robert, 
the  minister  in  charge  of  the  church  there,  who  had 
influenced  the  people  to  be  loyal  to  the  government, 
but  on  surrounding  his  house,  they  heard  him  praying 
for  them,  and  quietly  went  their  way. 

The  battle  of  the  Clearwater,  the  great  battle  of  the 
Joseph  war,  was  fought  not  many  miles  above  Kamiah. 
Gen.  O.  O.  Howard  visited  Miss  S.  L.  McBeth  in  her 
little  home,  about  a  month  before  the  war  broke  out, 
in  the  spring  of  1877.  His  letter,  describing  his  visit, 
was  published  soon  after  in  the  Advance,  a  Chicago 
paper.  He  says : 

"  In  a  small  house  of  two  or  three  rooms  I  found 
Miss  McBeth,  living  by  herself.  She  is  such  an  in- 
valid from  partial  paralysis  that  she  cannot  walk  from 
house  to  house,  so  I  was  sure  to  find  her  at  home. 
The  candle  gave  us  a  dim  light,  so  that  I  could 
scarcely  make  out  how  she  looked  as  she  gave  me 
her  hand  and  welcomed  me  to  Kamiah.  The  next 


Miss  S.  L.  McBeth  91 

time  I  saw  her  was  by  daylight,  which  showed  me  a 
pale,  intellectual  face,  above  a  slight  frame.  How 
could  that  face  and  frame  seek  this  far-off  region ! 
Little  by  little  the  mystery  is  solved.  Her  soul  has 
been  fully  consecrated  to  Christ,  and  He,  as  she  fully 
believes,  sent  her  upon  a  mission  to  the  Indians. 

"  Her  work  seems  simple.  Just  like  the  Master's 
in  some  respects.  She  gathers  her  disciples  about 
her,  a  few  at  a  time,  and,  having  herself  learned  their 
language  so  as  to  speak  it  passably  (this  was  in  the 
early  part  of  her  work)  she  instructs  them  and  makes 
them  teachers. 

"  There  is  the  lounge  and  chair.  There  the  cook 
stove  and  table.  There,  in  another  room,  is  the  little 
cabinet  organ,  and  a  few  benches.  So  was  everything 
about  this  little  teacher — the  simplest  in  style  and 
work." 

The  trouble  with  the  Joseph  band  became  so  great 
that  the  two  white  families  in  the  Kamiah  Valley  spent 
one  night  in  hiding.  In  a  short  time  the  command 
reached  them  from  the  agent,  John  Monteith,  at 
Lapwai,  "  Leave  Kamiah  immediately."  The  getting 
out  from  such  a  place  was  no  easy  matter.  They 
were  on  the  other  side  of  the  river,  with  no  ferry — 
only  a  useless  flat-boat.  The  wagon  to  take  them  to 
Lapwai  must  be  taken  across  the  river  in  pieces,  in 
canoes.  When  across,  there  was  a  three  or  four  mile 
mountain  to  climb.  These  whites,  Miss  S.  L.  McBeth 
with  them,  were  guarded  from  Kamiah  to  Lapwai  by 


92       The  Nez  Perces  Since  Lewis  and  Clark 

forty-five  Christian  Indians,  and  reached  Fort  Lapwai 
at  five  in  the  afternoon.  They  had  travelled  sixty 
miles  in  one  day  in  a  road  wagon. 

Miss  S.  L.  McBeth  shortly  afterwards  gave  to  each 
of  the  forty  guards  a  memento  of  her  gratitude  in  the 
shape  of  a  picture.  Years  afterwards,  when  I  entered 
their  little  one-room  houses,  I  knew  by  these  pictures 
that  I  was  in  the  home  of  one  of  her  guards. 

Miss  McBeth  passed  on  down  to  Portland  in  rather 
a  dilapidated  condition  so  far  as  her  wardrobe  was 
concerned,  but  friends  there  soon  made  her  presenta- 
ble. 

The  Joseph  war  being  over,  she  returned  in  the  fall 
of  1877,  to  Lapwai,  under  commission  from  the  Pres- 
byterian Board  of  Foreign  Missions,  for  complaint 
had  gone  on  from  the  Catholic  mission  above  Lapwai 
that  she  was  doing  church  work  under  government 
pay.  Up  to  this  time,  she  had  been  in  a  sense  under 
the  government.  Upon  her  return  to  Lapwai,  the 
agent  not  thinking  it  wise  for  her  to  go  to  Kamiah 
at  once,  she  called  her  pupils  down  to  her  home  at 
Lapwai.  Her  class  was  somewhat  changed  then. 
Archie  Lawyer  and  Mark  Williams  had  been  sent 
after  the  captive  Josephs,  as  teachers  to  them  in  the 
Indian  Territory.  James  Reuben,  who  was  not  of  her 
class,  was  sent  also.  Others  filled  up  the  vacant 
places.  She  then  had  Robert  Williams,  Silas  Whit- 
man, Enoch  Pond,  Peter  Lindsley,  Moses  Monteith, 
William  Wheeler,  James  Hayes,  and  a  part  of  the 


Miss  S.  L.  McBeth  93 

time,  James  Hines.     Some  others,  also,  who  belonged 
to  Lapwai,  attended  her  school  while  she  was  there. 

In  1878  Rev.  G.  L.  Deffenbaugh  arrived  as  super- 
intendent of  the  mission,  commissioned  by  the  Presby- 
terian Board  of  Foreign  Missions.  Although  a  young 
man  just  from  the  seminary,  during  his  nine  years 
among  the  Nez  Perces,  he  not  only  showed  the  gen- 
tlemanly, kind  spirit  of  a  missionary,  among  the  peo- 
ple, but  was  a  faithful  leader  of  Miss  McBeth's  scholars 
into  missionary  work  among  the  Nez  Perces,  Spokanes 
and  Umatillas. 


VII 

THE  JOSEPH  WAR 

Chief  Joseph — Joseph  War — His  Flight — Bear  Paw  Mountain — 
Capture  and  Surrender — Captivity — Sorrowful  Hearts — Love  for 
the  Graves  of  Their  Dead — Their  Return  From  Captivity. 

CHIEF  JOSEPH'S  Indian  name  was  Hin-ma-to-yoh-la- 
kit  (The  sound  of  the  thunder  coming  up  from  the 
water).  The  home  of  old  Joseph,  the  father  of  the 
warrior,  was  south  of  the  Snake  River.  In  the  first 
treaty,  made  with  Governor  Stevens  in  1855,  his  great 
domain  was  untouched,  and  old  Joseph  signed  it  with 
a  good  heart.  But  emigrants  soon  crowded  into  the 
country,  miners  especially.  A  new  treaty  must  be 
made.  A  strip  of  land  must  be  taken  off  the  reserve 
on  the  north  side  of  both  the  Snake  and  Clearwater 
Rivers,  to  give  an  unobstructed  road  to  the  newly  found 
mines.  Another  treaty  was  made,  in  1863,  only  eight 
years  after  the  Governor  Stevens  treaty,  by  which 
not  only  was  the  reserve  cut  down,  but  the  Wallowa 
Valley  and  region  round  about  was  excluded  from  the 
Indians'  land. 

Old  Joseph  was  now  in  his  grave.  The  mantle  of 
authority  had  fallen  upon  young  Joseph  and  his 
brother,  Ollicut.  Sometimes  he  was  called  young 
Joseph,  also.  These  brothers  were  old  Joseph's  sons 

94 


The  Joseph  War  95 

by  a  Cayuse  wife.  By  this  second  treaty  the  Nez 
Perces  tribe  was  divided  into  two  bands,  the  treaty, 
and  non-treaty.  Joseph  refused  to  sign  it,  and  was 
soon  joined  by  other  bands.  The  White  Bird  band 
was  next  in  importance.  That  band  roved  over  the 
region  of  the  Salmon  River  and  its  tributaries,  without 
any  permanent  abiding  place.  A  band  under  the 
command  of  "  Too-hul-hul-sot "  claimed  the  land  be- 
tween the  Salmon  and  the  Snake  Rivers.  That  was 
the  chief  who  for  his  impudence  was  cast  into  prison 
while  the  council  with  General  Howard  in  1877  was 
going  on  at  Fort  Lapwai. 

There  was  another  band  from  Asotin  Creek,  and 
still  another  led  by  Hush-hush-cut.  They  were  a 
roaming  band  in  the  region  south  of  Lewiston,  on  the 
opposite  side  of  the  river.  General  Howard  thought 
these  bands,  after  they  had  arrayed  themselves  against 
him,  numbered  about  seven  hundred  men,  women  and 
children.  He  says  there  were  at  least  three  hundred 
and  twenty-five  warriors  in  the  battle  of  the  Clearwater. 
They  were  defeated  in  that  battle,  in  1877,  and  fled 
over  the  Lo  Lo  trail.  There  were  no  Christians  with 
them.  Not  many  followed  Joseph  from  either  the 
Kamiah  or  Lapwai  communities,  although  great  efforts 
had  been  made  to  get  the  peace-loving  Nez  Perces  to 
join  them.  I  think  every  one  knows  the  story  of 
Joseph's  masterly  retreat  over  the  trail,  with  many 
difficulties  on  every  side,  for  fourteen  hundred  miles, 
fighting  his  way  before  three  detachments  of  United 


96       The  Nez  Perces  Since  Lewis  and  Clark 

States  soldiers,  encumbered  with  the  women  and  chil- 
dren and  necessary  baggage. 

They  were  making  a  straight  line — as  straight  as 
they  could — for  King  George's  land,  Canada,  to  join 
Sitting  Bull  there.  The  settlers  along  his  way  were 
not  molested.  They  only  asked  a  passage,  which  was 
granted,  of  course  readily,  only  hoping  it  might  be  a 
quick  one.  At  length  they  reached  Bear  Paw  Moun- 
tains, not  far  from  British  Columbia  line,  where  they 
hoped  to  rest  and  refresh  themselves,  but  a  telegram 
had  quickly  told  their  whereabouts.  General  Miles 
came  in  on  the  other  side,  surprised,  and  surrounded 
them  early  one  morning.  They  did  not  surrender 
without  a  struggle.  Joseph's  brother,  Ollicut,  and 
Toohulhulsot  were  killed  there.  Mark  Arthur,  then 
a  child,  was  separated  from  his  mother  there,  and  did 
not  see  her  face  for  eight  years.  Many  who  had  been 
hunting  their  horses  when  the  soldiers  surrounded 
that  camp  fled  to  different  tribes,  and  came  straggling 
in  to  the  home  land  by  ones  or  twos  for  years  after- 
wards. 

The  captives  were  taken  on  and  on,  till  they  reached 
Indian  Territory.  Many  died  on  the  way.  Many 
died  after  they  reached  the  "  hot  land,"  as  they  call 
Indian  Territory  yet.  There  they  were  given  six 
hundred  acres  of  ground  to  work.  Two  Nez  Perces 
teachers  and  a  minister  were  sent  to  them.  Archie 
Lawyer,  the  minister,  James  Reuben  and  Mark  Will- 
iams, the  teachers.  Mark  and  Archie  did  not  stay 


The  Joseph  War  97 

there  long  on  account  of  sickness.  A  church  and 
school  were  started.  Both  seemed  to  be  doing  well, 
but  the  people  were  so  homesick.  There  it  was  that 
Yellow  Bull  drank  in  his  fevered  dreams  of  the  Red 
Rock  spring.  About  this  time  Dr.  George  Spinning 
did  faithful  work  to  set  these  captives  free.  He  said 
he  counted  the  graves  of  one  hundred  children,  and 
that  all  the  children  born  there  found  their  graves  in 
that  same  hot  land. 

I  think  some  of  the  people  very  likely  died  of 
homesickness.  They  have  not  the  rebound  in  spirits 
we  whites  have.  I  have  known  some  so  depressed 
nothing  could  cheer  them.  Many  graves  were  made 
there  besides  the  graves  of  the  little  ones.  At  last, 
after  eight  years  of  captivity,  they  were  released,  and 
all  who  were  Christians,  or  willing  to  take  up  civilized 
ways  were  allowed  to  come  to  the  Nez  Perces  reserve. 
Those  who  were  not  willing,  were  taken  up  to  the  Coeur 
d'Alene  reserve.  Joseph  and  his  reduced  band  were 
sent  there.  Joseph  was  always  honest  in  his  statement 
that  his  heart  was  just  the  same  as  it  had  always  been. 
He  had  quite  a  band  with  him  then,  but  it  has  dwin- 
dled down,  from  one  cause  or  another,  until  now  it 
numbers  only  about  one  hundred.  Joseph  died  in  the 
fall  of  1904.  Will  they  scatter  since  he  is  dead,  or 
hold  together  under  another  leader?  I  think  they 
will  scatter.  For  a  few  years  at  first  Joseph  was  afraid 
to  come  down  upon  the  Nez  Perces  reserve — afraid  of 
the  surrounding  whites,  and  because  of  the  many  in- 


98       The  Nez  Perces  Since  Lewis  and  Clark 

dictments  against  him — but  this  fear  wore  off.  Then 
he  visited  his  friends — too  often  for  their  good,  for  he 
held  to  his  heathenism  with  all  the  tenacity  with 
which  he  has  clung  to  his  beloved  Wallowa  Valley. 
Never  for  a  moment  did  his  heart  turn  from  his  old 
home  to  the  new  one.  The  grave  of  his  father  was 
there.  During  the  time  of  the  allotment  I  knew  of 
several  who  refused  to  take  a  better  piece  of  land  be- 
cause of  some  graves  on  the  old  piece.  "  No,  I  must 
have  the  land  where  my  beloved  sleeps,"  was  their 
answer. 

Some  whites  think  Joseph's  body  will  be  removed 
to  the  Wallowa.  If  this  is  done,  it  will  be  the  first 
instance  of  the  kind.  I  have  never  known  anything 
like  that  before. 

Joseph  had  one  good  thing  about  him.  He  was  a 
temperance  man.  His  visits  year  after  year  to  Wash- 
ington to  get  back  his  Wallowa  have  been  truly 
pathetic.  It  is  twenty-seven  years  now  since  it  was 
taken  from  him.  Strange  that  the  government  did 
encourage  him  to  hope,  even  after  that  valley  had 
been  thickly  settled.  He  refused  to  take  land 
here,  and  kept  many  of  his  followers  from  taking 
theirs  also.  In  one  of  his  talks  with  President 
McKinley,  Chief  Joseph  showed  how  he  felt  when 
he  refused  to  sign  the  treaty.  These  are  his 
words  :  — 

"  A  man  wants  to  buy  my  horses.  I  say,  I  no  sell. 
He  goes  to  my  neighbour  and  says, '  Joseph  has  fine 


The  Joseph  War  99 

horses  and  I  want  them,  but  Joseph  will  not  sell,'  and 
my  neighbour  says,  '  I  will  sell  them  to  you.'  So  he 
comes  back  to  me  and  says,  '  I  have  bought  your 
horses.'  " 

We  could  see  the  tender  heart  of  the  government 
when  two  years  before  all  were  liberated  in  1885,  a 
small  band  of  women,  widows,  were  sent  home. 
Their  teacher,  James  Reuben,  wrote  for  the  friends 
here  to  send  horses  to  mount  a  certain  number — about 
twenty — and  to  meet  them  at  Kelton,  near  Boise,  which 
was  as  far  as  they  could  come  on  the  railroad.  A 
number  of  Nez  Perces  started  on  that  long  journey 
with  ponies.  Some  of  the  horses  gave  out.  Others 
were  sent  for.  For  weeks  before  they  reached  the 
home  land  rumours  were  coming  in  that  they  were  at  a 
certain  point.  A  few  days  later,  still  nearer.  Some- 
how their  progress  was  reported  as  they  travelled  along 
home.  I  happened  to  be  in  Lapwai  when  they  ar- 
rived. The  day  that  they  were  expected,  I  saw  quite 
early  in  the  morning  groups  of  gaily  dressed  women 
sitting  in  little  companies  under  the  cottonwoods 
around  the  church.  Yes,  they  were  coming.  Now 
quite  near.  Marshals  for  the  day  were  chosen. 
Jonah,  with  his  high  hat  and  long  linen  duster,  was 
the  principal  one.  He,  with  a  company  of  perhaps 
fifty  men,  started  off  with  great  dignity  after  dinner, 
intending  to  meet  and  welcome  the  captives  on  the 
top  of  Thunder  Hill.  Jonah  soon  returned,  crest- 
fallen. He  said,  "  They  are  there.  We  met  them. 


loo     The  Nez  Perces  Since  Lewis  and  Clark 

But  James  Reuben  said  he  would  not  shake  hands 
with  any  one  until  he  dismounted  in  front  of  the 
agent's  office." 

We  knew  then  there  was  to  be  an  imposing  scene. 
They  love  ceremony  so.  And  so  it  was.  James  ap- 
peared around  a  bend  in  the  road,  on  a  fine,  fresh 
horse,  and  with  a  dark  blue  business  suit  on.  Cart- 
ridge belt  and  pistol  in  its  place  !  As  free  from  dust 
as  if  he  had  but  crossed  the  street !  Where  did  he 
make  his  toilet  ?  was  the  question.  After  him  rode 
the  weariest,  dustiest,  most  forlorn  band  of  women 
with  blankets  and  belongings  behind  each  woman 
on  her  horse.  Two  men  besides  James  were  with 
them.  But  the  ponies !  The  poor  ponies,  after 
such  a  journey  of  perhaps  three  hundred  miles  !  But 
they  and  the  captives  had  been  well  drilled.  A  half 
circle  was  formed  by  them  facing  the  agent's  office. 
Their  friends  ranged  themselves  behind.  James 
Reuben,  from  his  saddle,  with  the  oratory  for  which 
he  was  noted,  made  the  opening  speech,  gracefully 
guiding  his  horse's  head  this  way  and  that,  as  he  ad- 
dressed the  now  well  formed  half-circle.  He  pathetic- 
ally described  their  sorrows  in  that  far-off  land,  the 
hardships  of  the  journey  home,  and  the  many  they 
had  left  sleeping  among  strangers.  The  agent  re- 
sponded. James  Reuben  dismounted,  drawing  his 
horse's  bridle  over  his  left  arm,  leaving  his  right  hand 
free  to  extend  to  his  friends.  Each  captive  did  the 
same.  Hundreds  of  friends  gathered  around,  took 


The  Joseph  War  101 

them  by  the  hand,  and  oh !  such  weeping  and  wail- 
ing in  remembrance  of  the  graves  in  that  distant  land  ! 
Doubtless  there  was  great  joy  in  their  hearts,  but  just 
then,  the  sorrow  exceeded. 


VIII 
SCHOOL  FOR  WOMEN 

Kate  C.  McBeth — School  for  Women — Learning  the  Language — 
Soap-Making — Kamiah  Church  and  Sabbath-School — The  First 
Christmas  Tree — A  Picnic — School  at  Kamiah  a  Year  Later — Letter 
Written  in  1880. 

I  ARRIVED  in  Lapwai  under  commission  of  the 
Presbyterian  Board  of  Foreign  Missions,  in  October, 
1879,  six  years  after  Miss  S.  L.  McBeth  came. 

Soon  after  my  arrival,  we  two  sisters  moved  to 
Kamiah.  Miss  S.  L.  had  been  absent  from  that  place 
something  over  two  years.  We  occupied  the  Spald- 
ing  home  for  the  first  year  in  Kamiah,  my  school- 
room for  the  women  being  in  the  old  government 
log  house  in  which  General  Howard  had  visited  Miss 
S.  L.  McBeth. 

What  an  event  the  opening  of  a  school  for  the 
women  was  !  At  that  time  the  moral  standard  was 
low  indeed.  Although  the  old  long  tent,  or  long 
house,  had  been  discarded,  they  were  not  yet  set  in 
separate  families,  too  many  still  huddling  together 
into  a  one-room  house  or  tent.  Tripping  and  stumb- 
ling into  sin  was  a  common  occurrence,  even  with  a 
professing  Christian.  Of  course,  the  session  of  the 
church  must  follow  directions,  and  forgive  the  peni- 
tent to  the  seventy  times  seven  !  Miss  S.  L.  McBeth 

102 


School  for  Women  103 

thoroughly  understood  conditions.  She  "  finished  her 
mind,"  and  decided  that  the  breaking  of  the  seventh 
commandment  would  expel  or  keep  out  any  offender, 
and  like  her  countryman,  John  Knox,  she  knew  no 
compromise.  She  often  said  to  me,  "  We  will  not  re- 
member or  consider  the  heathen  past — only  their  walk 
since  they  professed  Christianity.  The  most  of  them 
who  wished  to  enter  our  schools  were  church-members, 
and  for  fear  that  through  ignorance  injustice  might  be 
done  to  any  of  them,  she  placed  her  school  under  the 
care  of  the  session  of  the  church.  Mine  soon  after 
came  under  its  care  also,  and  at  once  one  of  my  bright- 
est and  youngest  women  must  step  down  and  out. 

Miss  S.  L.  McBeth  often  said,  "  Help  any  one  in 
domestic  and  in  spiritual  matters,  but  a  book  must 
not  be  put  into  the  hands  of  a  dishonourable  woman, 
thereby  giving  her  influence,  or  power,  among  her 
people  for  harm." 

The  desire  of  the  people  to  know  and  to  read  were 
so  great,  she  knew  she  could  draw  the  lines  tight,  and 
still  have  good  schools.  All  this,  at  the  time,  looked 
very  narrow  to  me.  I  was  in  such  a  hurry  to  lift  all 
the  women  up.  It  was  not  very  long,  however,  be- 
fore I  saw  their  condition  needed  heroic  measures. 

It  was  discouraging  work  to  get  the  standard 
higher,  but  I  found  it  could  be  done.  Years  after- 
wards, when  I  was  living  at  Lapwai  this  was  shown. 
There  at  Lapwai  was  a  native  minister  assisting  Mr. 
Deffenbaugh.  His  wife  KH  been  in  my  Kamiah 


104     The  Nez  Perces  Since  Lewis  and  Clark 

school,  and  was  considered  one  of  the  most  attractive 
young  women  of  the  tribe,  although  she  had  given  us 
much  anxiety  while  there.  Early  one  Saturday 
morning  she  appeared  in  my  kitchen  at  Lapwai,  and 
with  trembling  lip  showed  me  her  troubled  heart.  She 
said,—"  Yesterday  I  went  up  the  creek.  I  had  a  good 
heart  when  I  started,  but  when  I  entered  that  house 
and  found  my  niece  there  as  second  wife  of  that  man, 
with  his  lawful  wife  there  also,  I  just  flew  at  her  and 
gave  her  a  good  whipping.  She  is  sick  now.  I  left 
her  in  bed.  I  do  not  care  what  they  do  to  me,  but 
will  they  silence  my  husband  for  my  sin  ? "  She 
meant  the  sin  of  getting  angry.  Her  righteous  indig- 
nation comforted  me.  I  told  her  the  session  was  to 
meet  that  day  in  the  church  which  was  near  by,  and 
the  best  thing  for  her  to  do  was  to  go  before  them 
and  tell  the  story.  She  did  so.  Mr.  Deffenbaugh 
came  over  afterwards  to  tell  me  about  results.  He 
pleaded  for  her,  saying  she  stood  in  the  place  of  a 
mother  to  the  girl,  and  that  a  white  mother  would 
get  just  as  angry  as  she  did  from  the  same  cause,  and 
might  do  just  as  she  had  done,  that  is,  give  the  girl  a 
whipping. 

Yes,  they  can  be  educated  up  to  right  thinking.  If 
that  matter  had  been  laid  before  the  tribe  at  that  time 
for  decision,  the  most  of  them  would  have  said,  "  The 
aunt's  sin  of  getting  angry  is  far  greater  than  the  sin 
of  the  girl."  Her  education  led  her  to  look  at  the 
matter  in  a  different  light. 


School  for  Women  105 

What  a  strange  schoolroom  mine  was  during  that 
first  winter  in  Kamiah  !  If  I  had  only  known  the  sign 
language  as  well  as  my  pupils  did !  I  would  point  to 
an  object — give  the  English  name  for  it,  and  when 
they  gave  the  Nez  Perces  word,  I  wrote  it  down  in  my 
little  book.  Many  a  laugh  they  had  at  my  expense. 
Just  as  likely  as  not,  in  my  attempts  to  talk,  I  would 
put  the  root-house,  or  cellar  we-kash,  on  the  woman's 
back,  instead  of  the  baby-board  te-kash.  Or  dig  the 
potatoes  out  of  the  grave,  ta-me-kash,  instead  of  the 
field,  ta-ma-ne-kikt.  I  laughed  with  them  and 
stumbled  on. 

There  was  but  the  one  book,  the  Nez  Perces  Mat- 
thew, to  study.  Of  course  the  men  in  their  school 
were  sailing  smoothly,  because  their  teacher  was  not 
a  new  one,  but  what  proud,  happy  women  mine  were. 
No  wonder  !  It  was  their  first  school-days. 

They  were  then  all  very  poor,  and  as  I  went  around 
to  their  little  homes,  I  thought,  "  One  of  their  very 
greatest  needs  is  soap."  Yes,  soap ! 

I  decided  when  the  trails  were  open  in  the  spring 
to  send  for  some  concentrated  lye.  I  had  seen  my 
mother  make  soap  and  I  was  sure  I  could  if  I  tried. 
The  springtime  came.  A  pack  pony  was  sent  to 
Mount  Idaho  twenty  miles  away,  where  we  now  be- 
gan to  get  our  mail,  to  bring  the  mail  and  other 
needed  articles,  among  them  lye.  On  the  road  back, 
when  crossing  the  river,  the  pack  pony  was  carried 
down  some  distance  by  the  current.  The  story  was 


io6     The  Nez  Perces  Since  Lewis  and  Clark 

told  the  next  day  in  the  schoolroom,  with  the  remark, 
"  I  was  glad  it  was  not  drowned,  for  Miss  Kate  would 
have  had  to  pay  for  it."  (I  have  always  been  "  Miss 
Kate  "  among  the  Nez  Perces.  My  sister  was  "  Miss 
McBeth.") 

The  soap  was  made  and  each  woman  carried  her 
portion  of  it  off  in  a  little  bucket,  to  dry  in  the  sun. 
I  said,  "  If  any  woman  will  get  the  grease,  or  meat 
rinds,  ready,  I  will  go  to  her  home  and  see  that  she 
gets  through  the  soap-making  all  right."  Mrs.  Ken- 
tuck  was  the  only  woman  who  accepted  the  offer.  Of 
course  she  would  have  all  the  soap  to  herself.  Pretty 
soon  afterwards  she  named  the  day.  I  had  a  white 
friend  with  me  that  day.  We  found  Mrs.  Kentuck's 
house  nice  and  clean,  and  the  whole  skin  of  a  pig 
hanging  up  waiting  for  us.  She  had  killed  the  pig 
herself,  for  the  occasion.  I  found  upon  inquiry  that 
the  rest  of  them  had  no  soap  grease. 

How  cold  that  winter  was  !  And  only  one  board 
between  me  and  the  weather !  In  the  spring  I 
papered  the  board  house  with  New  York  Observers, 
and  nice  and  clean  it  did  look.  The  white  margin 
neatly  matched  looked  just  as  beautiful  in  our  eyes,  as 
do  the  gilt  figures  on  the  walls  now.  (I  liked  the 
Observer  because  the  sheets  were  so  large.) 

I  was  with  the  people  in  all  their  gatherings — 
whether  Sabbath  day  or  week  days.  I  have  a  picture 
of  the  Kamiah  church  as  it  looked  to  me  then,  before 
me  now.  Fine  looking  men  to  the  left  of  the  pulpit, 


School  for  Women  107 

elders,  and  pupils  from  my  sister's  school.  The  ses- 
sion of  that  church  was  taught  in  her  schoolroom. 
There  elders  were  in  the  church,  with  white  shirts  and 
fine  clothes  on — mostly  from  missionary  boxes,  but 
worn  with  the  dignity  of  the  original  owners — perhaps 
more. 

Glancing  on  down  the  side  seats,  I  had  no  trouble 
to  see  that  they  had  arranged  themselves  according  to 
their  social — or  rather,  their  spiritual,  condition.  It  is 
just  the  same  now  in  any  of  their  churches.  If  the 
heart  is  not  right  with  God,  or  if  they  are  back- 
sliding, they  gradually  slip  farther  and  farther  back, 
and,  if  the  Spirit  does  not  restore  them,  they  do  not 
stop  at  the  door. 

"  Did  you  see  where  that  man  has  taken  his  seat 
for  the  last  few  Sabbaths  ?  "  is  sometimes  the  question. 
They  cannot  put  a  bold  front  on,  and  cherish  sin  in 
the  heart.  I  am  glad  they  cannot. 

As  I  sat  that  first  winter  in  the  Kamiah  church 
with  them  and  saw  their  enthusiasm  and  fervour  in  wor- 
ship, I  said,  "  This  cannot  last.  It  is  all  so  new  to 
them."  The  singing  is  different  from  the  old  heathen 
chanting.  "  We  will  see.  It  is  but  a  few  years  since 
that  great  revival  in  the  Kamiah  camp." 

Twenty-seven  years  have  passed  since,  and  they 
are  the  same  to-day.  Their  hearts  are  still  all  aglow. 
Rain  or  shine,  they  are  in  their  places  on  the  Sab- 
bath, and  at  prayer-meetings  still.  Not  only  in 
that  church,  but  it  is  so  in  all  the  six  churches 


lo8     The  Nez  Perces  Since  Lewis  and  Clark 

among  the  Nez  Perces.  "  All  hail  the  power  of 
Jesus'  name ! " 

Peter,  the  miller,  a  skeptic  in  Kamiah,  who  had 
known  them  in  their  heathenism  as  well  as  in  their 
Christianity,  used  to  say — "  Religion  means  some- 
thing here.  It  is  good  for  the  Indian." 

Not  long  ago  another  white  man,  an  Episcopal 
minister  from  Lewiston,  was  seeking  for  members  of 
his  flock.  He  found  them  mixed  up  with  the  In- 
dian allotments  on  the  Nez  Perces  prairie.  He  said 
to  one  of  them,  "  How  do  you  get  along  with  these 
Indians?  What  kind  of  neighbours  do  they  make  ?  " 
"  Oh  !  all  right,"  was  the  answer, "  only  they  are  crazy 
on  religion." 

Yes!  "  Crazy,"  because  they  are  devoted  to  their 
own  church  and  attend  its  services  regularly ! 

THE  SABBATH-SCHOOL 

In  my  first  year  in  Kamiah,  1879,  the  Sabbath-school 
was  started.  The  weekly  study  of  the  lesson,  the  sys- 
tematic stepping  from  one  important  doctrine  to  an- 
other, has  done  much  for  the  Nez  Perces.  The  Sab- 
bath-school means  the  congregation.  All  the  people 
just  keep  their  seats  after  the  morning  service. 

When  I  began  to  teach  in  the  Sabbath -school,  I  did 
not  allow  myself  to  stammer  through,  but  wrote  down 
carefully  what  I  wanted  to  say,  and  translated  it,  before 
I  stood  before  my  class. 


REV.  ROBERT  WILLIAMS 
First  Ordained  Minister  to  Nez  Perces 


School  for  Women  109 

Pastor  Robert  Williams  was  the  superintendent,  the 
pupils  from  our  two  schools  the  teachers. 

There  was  not  room  in  the  body  of  the  church  for 
the  children's  classes,  so  the  children  sat  in  a  row,  all 
around  the  pulpit  platform,  on  the  steps,  and  on  the 
platform  itself.  Such  a  crowd  of  little  ones,  with  their 
bright  eyes  gazing  at  the  congregation,  not  only  dur- 
ing the  Sabbath-school  time,  but  throughout  the 
morning  service,  for  they  would  sit  there  when  they 
came  in  in  the  morning. 

The  "  slips  "  of  the  big  boys  were  soon  exchanged 
for  some  kind  of  boys'  clothing  after  that  Sabbath- 
school  began.  The  mothers  were  anxious  to  have 
their  children  appear  well  before  the  people. 

Only  fourth  of  July  (1904)  while  I  listened  to  the 
after-dinner  speeches  at  the  camp-meeting,  among  the 
speakers  a  well-dressed,  advanced  man  said,  "  I  never 
had  pants  on  until  that  Sabbath-school  began  at 
Kamiah,  and  then,  my  first  pair  was  made  out  of  a 
flour-sack,  with  the  word  '  Idaho '  printed  in  large 
letters,  on  it." 

Old  Elder  Billy  had  a  class  and  made  a  good  teacher, 
even  if  he  could  not  read.  He  did  not  come  with  the 
teachers  to  my  schoolroom  on  Friday,  but  never  failed 
to  slip  in  some  time  during  the  week  to  have  me  tell 
him  about  the  lesson — if  possible,  put  it  in  story  form. 

The  Sabbath-school  has  lost  none  of  its  original 
interest  after  all  these  years  have  passed.  This  is  true 
not  alone  of  one  but  of  all  the  churches.  Of  late 


no     The  Nez  Perces  Since  Lewis  and  Clark 

years  the  English  singing  has  added  much  to  the 
interest,  with  Miss  Mazie  Crawford  as  the  leader. 
They  delight  to  sing  either  English  or  Nez  Perces 
hymns. 

In  1879  came  gifts  for  the  first  Christmas  tree,  from 
friends  in  Brighton,  Pa.,  and  Steubenville,  O.  Now 
they  are  sent  from  Oakland,  Cal,  from  Washington, 
Pa.,  and  from  Milwaukee,  Wis.,  also.  The  tree  was 
made  more  beautiful  with  garlands  of  popcorn  and 
little  tapers.  When  all  was  finished  that  Christmas 
morning,  we  locked  the  door  and  went  home.  All 
the  afternoon  we  could  see  men  and  women  go  up  and 
try  the  door,  and  walk  away  disappointed.  At  last, 
I  saw  a  woman  in  the  distance  coming  towards  my 
home,  in  the  deep  snow.  I  soon  knew  it  was  Obia. 
I  met  her  anxious  face  at  the  door,  and  the  question 
to  me  was,  "  When  will  that  good  worship  begin  ?  " 

What  happiness  !  What  joy  !  to  the  people  as  well 
as  to  the  children,  there  has  always  been  at  the  Christ- 
mas time,  and  what  a  picture  they  made — the  women 
with  the  babies,  sitting  on  the  floor  in  front  of  the 
tree.  It  would  have  hurt  the  mother's  heart,  if  a  little 
present  had  not  been  handed  to  her  on  the  end  of  a 
rod  or  pole,  over  the  heads  of  the  other  women  sitting 
there,  and  the  [long  Indian  name  of  her  child,  which 
was  found  on  a  card  attached  to  the  present,  called 
out  by  one  of  the  dignitaries  of  the  church.  It  was 
not  only  the  Sabbath-school  children,  but  every  child 
in  the  community  that  must  be  remembered.  Some- 


School  for  Women  ill 

times  it  was  only  a  few  threads  of  bright  yarn,  or  an 
empty  hairpin  box.  There  was  no  offense  if  the 
child's  name  was  not  overlooked. 

The  next  step  in  the  progress  was  a  picnic.  I 
talked  this  over  with  Robert,  the  pastor.  He  said, 
"  We  will  try  that  when  the  berries  get  ripe  in  August," 
meaning  the  black  and  huckleberries.  When  the 
time  came  for  him  to  make  the  announcement,  a  pic- 
nic was  hard  for  him  to  describe.  No  wonder — when 
he,  himself,  knew  so  little  about  it.  He  told  them 
they  were  to  take  their  food  and  spend  the  day  at  a 
cold  spring  on  the  hill  or  mountain  eight  or  ten  miles 
away.  Any  one  could  go  that  wanted  to.  He  saw  a 
perplexed  look  upon  their  faces  and  said,  "  It  is  just 
like  fourth  of  July,  but  if  you  do  not  want  to  go — 
stay  at  home,  and  be  silent,"  suiting  the  action  to  the 
word  by  putting  his  hand  upon  his  mouth.  Gestures 
and  words  go  together  very  gracefully. 

When  the  day  came,  all  were  there,  not  a  lame,  old 
man  or  woman  absent !  I  rode  a  pony  just  like  the 
rest  of  them,  and  when  fording  the  river,  called  out  to 
Mary  and  Abraham,  "  Catch  my  horse.  It  is  backing 
so."  "  Look  up,"  was  the  answer,  while  they  caught 
the  bridle  and  led  him  over. 

The  week  before  that  picnic  two  large  snakes  made 
me  a  visit.  I  might  say,  they  were  in  my  house,  for 
the  wood-shed,  where  I  saw  them,  was  attached  to  the 
house.  I  had  to  pass  through  it  to  go  into  the  back 
yard.  The  larger  of  the  two  got  away.  The  other 


112     The  Nez  Perces  Since  Lewis  and  Clark 

one  was  killed — but  not  by  me.  Its  age  was  "  nine 
rattles  and  a  button."  I  had  an  exciting  story  to 
tell  my  sister,  who  said,  "  You  had  better  not  talk 
very  much  about  them.  The  people  will  say  the 
Te-wats  (medicine  men)  sent  them."  I  found  out  she 
was  right,  for  many  serious-looking  men  and  women 
came  to  me  on  the  picnic-ground,  to  inquire  into  par- 
ticulars. With  shrewd  looks  and  nodding  to  each 
other  they  said,  "  It  is  the  work  of  the  Te-wats.  They 
want  to  frighten  her  away'and  so  break  up  the  women's 
school."  I  laughingly  said  I  was  not  afraid  of  the 
Te-wats.  A  very  reckless  expression,  they  thought 
then.  They  are  away  past  such  superstitious  fears 
now.  The  Christians,  I  mean.  The  Te-wats  still  have 
some  power  over  the  wild  ones. 

The  whites  speak  of  wild  Indians  and  Christians. 
The  Indians  classify  the  whites  in  the  same  way,  Chris- 
tians and  wild  whites. 

But  what  a  place  for  a  picnic  !  On  the  side  of  a 
steep,  rocky  hill.  Sure  enough,  cold  water !  Too  cold 
to  be  enjoyed ! 

The  picnic  did  not  become  an  established  thing. 
There  was  a  fear  from  the  first  that  the  "  wild  ones  " 
from  other  places  would  gather,  also,  and  so  bring 
disgrace  upon  the  church.  The  very  next  one  brought 
trouble.  We  were  enjoying  the  nice  grounds,  a  dif- 
ferent place  from  the  first  one,  when  we  heard  a  pistol 
shot.  Then  all  was  commotion.  A  police  from  Lap- 
wai  had  suddenly  appeared  to  arrest  a  man,  for  some 


School  for  Women  113 

cause.  The  man's  friend  sprang  forward  to  help  and 
was  shot.  Nine  Pikes  did  not  die  that  day,  but  he 
was  taken  from  the  picnic-grounds  to  his  grave. 

There  have  been  picnics  since,  but  with  no  great 
sounding  of  trumpets  beforehand. 

THE  SCHOOL  AT  KAMIAH  A  YEAR  LATER 

A  little  geography,  arithmetic,  spelling,  writing, 
singing,  and  much  Bible-reading  was  the  routine  of 
each  pleasant  day,  for  the  knitting,  cutting  and  fitting, 
with  the  baking,  came  in  the  first  year. 

In  our  reading  we  followed  the  children  of  Israel 
through  their  temptations  and  discouragements  of  the 
wilderness  way.  My  pupils  were  reading  their  own 
souls'  history,  and  they  knew  it.  The  sinning  and 
repenting,  wandering  and  returning,  was,  and  is,  theirs, 
as  well  as  ours,  the  difference  being  that  among  these 
people,  the  wanderer  is  made  known  by  his  return  to 
the  blanket  and  long  hair  worn  by  his  heathen  friends. 
Only  one  of  our  Kamiah  church-members  wears  these 
emblems  now. 

David's  interesting  life  was  also  eagerly  studied,  one 
of  the  precious  psalms  being  read  each  day  by  a  good 
translator — and,  from  the  closing  prayer  which  followed 
it  was  evident  to  even  my  dull  ear,  that  the  faithful 
Spirit  was  the  teacher. 

I  had  much  to  encourage  me  as  I  watched  the 
change  in  their  manner  to  each  other,  constantly 
guarding  against  selfishness  and  jealousy.  Even  Mrs. 


114     The  Nez  Perces  Since  Lewis  and  Clark 

Kentuck,  who  used  to  look  so  black  at  Mark's  wife 
(remembering  past  wrongs),  has  during  the  last  months 
almost  daily  lifted  the  te-kash,  with  the  dear  little 
baby  in  it,  put  it  on  her  old  enemy's  back  and  opened 
the  door  for  her  to  pass  out. 

William  Wheeler's  new  wife  made  great  progress  in 
her  studies  during  the  year,  William  helping  her  much 
in  the  evenings.  Martha,  Silas  Whitman's  wife,  has 
been  able  to  teach  her  much  about  housekeeping. 
The  Wheelers  and  Whitmans  were  our  missionaries 
among  the  Umatillas. 


IX 

NEZ  PERCES  CHIEFS 

The  Chiefs — Nez  Perces  Laws — Persecution  of  Rev.  Robert  Williams 
— Division,  and  Second  Kamiah  Church  Formed — Scenes  in  Kamiah 
Church,  Sabbath-School  and  Other  Services — A  Second  Letter. 

IN  July,  1880,  the  treaty  expired,  and  with  it  chief- 
tainships— virtually — as  there  was  no  longer  any  ap- 
propriation by  the  government  for  the  chief's  salary. 
Felix  Corbett  was  the  last  one  to  hold  the  office.  Not 
that  the  chiefs  were  all  dead — for  they  were  standing 
around  thick,  in  Kamiah — more  there  than  in  all  the 
rest  of  the  tribe.  They  were  not  all  hereditary,  nor 
all  made  according  to  law.  The  time  was  when  ten 
scalps  made  a  chief. 

The  seed  royal  at  Kamiah  would  not  down,  but  were 
ready  on  all  occasions  to  assert  their  superiority. 
Some  of  this  class  at  the  close  of  services  in  the  church 
were  prone  to  arise  and  harangue  the  people,  thus  as- 
serting their  interest  in  and  care  for  them.  Now  the 
minister  in  the  Kamiah  pulpit,  Robert  Williams,  the 
first  native  ordained  (ordained  in  1879)  had  not  a  drop 
of  royal  blood  in  his  veins.  He  was  a  fearless,  out- 
spoken man — uncompromising  with  the  old  heathen- 
ism— ever  and  always  for  citizenship.  The  disposi- 
tion of  many  of  the  people  was  to  mix  up  some  of  the 

"5 


1 16     The  Ncz  Perces  Since  Lewis  and  Clark 

old  ways  with  the  new  religion.  Even  when  they  said : 
"  Oh  !  there  is  no  harm  in  this  or  that  old  way,"  his 
constant  teaching  was,  "  Throw  away  every  bit  of  the 
old."  Because  of  his  stand,  he  was  the  storm-centre 
for  years — the  target  of  the  chiefs. 

After  the  government  abolished  the  office  of  chief, 
the  Indians  had  a  court  of  offenses,  or  court  of  jus- 
tice, something  on  the  plan  which  Jethro  suggested  to 
Moses,  where  all  the  minor  troubles  might  be  tried, 
and  only  the  serious  ones  to  go  before  the  agent.  The 
chief  of  police  was  the  important  judge.  Those  were 
the  days  when  the  well-paid,  well-uniformed  police 
were  to  be  met  anywhere.  Indians  are  born  police- 
men. What  they  cannot  ferret  out,  no  one  can.  They 
had  a  small  salary,  which  in  the  eyes  of  the  poor  peo- 
ple was  a  great  one. 

The  session  never  appointed  the  one  police  who 
patrolled  the  church  grounds  in  Kamiah  on  Sabbath 
day,  but  it  was  a  place  to  show  authority,  and  they 
were  very  lordly.  At  one  time  an  ex-chief  was  the 
chief  of  police,  or  judge.  That  fearless  pastor  of  the 
Kamiah  church  was  called  before  him,  tried,  and  fined 
one  hundred  dollars,  "  for  the  sins  of  his  heart " — 
there  was  no  act  charged  against  him.  The  woman 
who  testified  against  him  said  he  had  told  her,  such 
thoughts  were  in  his  heart,  but  he  had  been  hindered. 
Of  course,  he  never  paid  his  fine. 

The  Blue  Laws  of  Connecticut  would  pale  before 
such  a  court  of  justice,  as  there  was  in  Kamiah  then. 


Nez  Perces  Chiefs  1 1 7 

At  another  time,  charges  went  to  the  presbytery 
against  Robert  Williams.  He  was  tried  and  silenced 
for  six  months,  for  "  Imprudence."  The  trial  closed 
towards  evening,  in  the  Lapwai  church.  Mark 
Arthur,  a  young  student,  got  on  his  horse  and  made  a 
bee-line  for  Mount  Idaho,  sixty  or  seventy  miles  dis- 
tant, to  tell  the  anxious,  little  "  white  mother  "  there, 
Miss  S.  L.  McBeth,  the  result. 

"  Imprudence !  Imprudence  ! "  He  carried  the 
word  safely  through,  but  what  did  it  mean  ?  was  the 
question  with  him. 

The  papers  from  that  presbytery  containing  the 
written  testimony,  were  examined,  explained  and  laid 
before  the  next  presbytery,  which  sent  up  one  of  its 
members  to  reinstate  the  Kamiah  pastor,  more  than  a 
month  before  the  term  of  six  months  had  expired. 

Those  presbyters  were  honest,  conscientious  men. 
The  truth  is,  an  Indian  plot  is  too  much  for  the  white 
man,  and  yet,  an  Indian  is  very  often  called  "  a  child." 

What  a  struggle  before  the  chiefs  would  take  their 
places  as  common  citizens.  Indeed,  the  wild  ones  yet 
talk  of  chiefs,  although  more  than  twenty  years  have 
passed  since  the  chieftainship  was  abolished.  The  dif- 
ficulty in  Kamiah  resulted  in  the  formation  of  the  Sec- 
ond Church  of  Kamiah,  with  the  river  rolling  between 
the  old  and  the  new.  At  once,  the  new  church  chose 
Archie  Lawyer  as  its  pastor.  This  split  in  the  Kamiah 
church  came  a  few  years  after  we  sisters  had  left  there, 
Miss  S.  L.  McBeth  for  Mount  Idaho,  and  I,  for 


1 18     The  Nez  Perces  Since  Lewis  and  Clark 

Lapwai.  The  division  of  the  dear,  old  Kamiah  First 
Church  was,  as  is  always  the  case,  a  source  of  sorrow 
to  the  mother  church,  but  peace  had  been  restored. 
The  community  was  large  enough  for  two  churches, 
and  friendly  relations  now  exist. 

The  pastor,  Robert  Williams,  has  long  since  passed 
over  to  his  reward,  and  so  has  Archie  Lawyer. 
Archie  Lawyer  died  in  1893  and  Robert  Williams 
in  1896. 

THE  KAMIAH  CHURCH 

The  following  letter,  written  in  1882,  gives  many 
particulars. 

How  I  wish  you  could  see  the  people  gathering 
from  far  and  near  Sabbath  morning,  to  the  little,  white 
church  over  there  among  the  pines,  with  the  near 
mountains  for  a  background !  No  wonder  that 
Solomon,  the  stately  elder,  calls  it  the  temple.  Many 
of  them  come  eight  or  ten  miles — some  sixteen  from 
their  homes  and,  always  at  communion  seasons, 
Bartholomew  and  his  band,  come  twenty  miles.  The 
people  are  there  in  time,  too,  Sabbath  morning,  for 
they  love  to  sit  in  squads  on  the  grass  in  summer 
time.  They  used  to  sit  in  the  snow,  all  the  same,  for 
then  no  woman  entered  until  the  bell  rang.  I  am 
happy  to  say,  they  are  past  that  now. 

They  usually  reach  the  church  in  companies,  riding 
their  pretty,  little  ponies.  The  men  among  them 
have  bridles  and  saddles  made  by  white  men.  The 
women  usually  have  a  bright  red  blanket  strapped 
over  the  home-made  saddle.  A  long,  plaited,  hair 
bridle  tethers  the  pony  to  some  of  the  little  pines  in 
the  foreground  of  the  church.  The  women,  all  with 


Nez  Perces  Chiefs  119 

gay  head-handkerchiefs  and  bright  shawls  or  blankets, 
make  a  bright  picture. 

It  is  a  pleasant  and  hopeful  sight  to  see  the  young 
families  pass,  the  mother  is  very  likely  to  have  a  child 
before  and  another  behind — the  one  behind,  tied  to 
her  just  back  of  the  saddle.  The  gospel  is  setting 
them  in  families. 

The  companies  pass  me  on  their  way  to  church, 
with  a  "  Good-morning  "  from  men  and  women.  I 
am  sure  to  get  a  smile  from  the  children,  for  I  am  as- 
sociated with  their  Christmas  trees  and  Sabbath- 
school,  of  which  they  are  all  members,  except  the  wee 
ones  in  the  mother's  arms.  Then  they  see  the  roll  of 
Sabbath-school  papers.  That  helps  to  bring  the 
smile. 

By  the  time  I  get  to  church  these  smart  mothers 
have  untied  their  children  and  all  are  down  upon  the 
ground  and  have  tethered  the  ponies,  then  sent  the 
older  ones  in  and  up  to  where  all  the  Sabbath-school 
children  sit,  and  the  mother  has  already  taken  her 
place  on  the  floor  of  the  aisle — baby  in  her  lap — for 
very  likely  every  seat  is  filled  when  she  enters. 

The  policeman  in  his  uniform  patrols  the  grounds 
outside  until  he  is  sure  all  are  within.  Not  that  there 
is  the  least  need  of  it,  but  the  policeman's  office  is  a 
dignified  one,  and  since  the  chieftainship  is  done  away 
with,  this  comes  next. 

One  of  the  elders  stands  inside  the  door — leaving  his 
post  at  times  to  perform  the  duty,  not  strictly  of 
usher,  but  packer,  for  after  the  seats  are  as  full  as  full 
can  be,  then  the  floor  is  used.  He  can  quickly  see 
if  any  woman  is  using  more  of  that  than  is  necessary. 
If  so,  she  is  told  or  motioned  to,  to  move  over.  If  it 
were  not  for  this  usher,  the  door  would  be  packed 
shut,  also.  Many  a  time  I  have  stood  in  the  little 
opening  near  the  door,  and  wondered  how  I  was  to 
get  to  my  reserved  front  seat.  There  was  no  way  but 


1 2O     The  Nez  Perces  Since  Lewis  and  Clark 

by  stepping  over  knees — the  feet  are  under  them,  or 
as  nearly  as  can  be. 

Now  they  have  arranged  themselves  according  to 
their  social  position,  the  elders  and  honourable  men  at 
one  side  of  the  pulpit,  or  near  the  front.  It  is  near 
the  door  that  the  long  hairs,  and  blankets,  and  wild 
eyes  are  seen.  The  middle  block  of  pews  and  those 
on  the  other  side  are  filled  with  women — my  women 
and  other  honourable  women  to  the  front.  Children 
are  seated  at  the  side  of  the  pulpit,  on  it,  and  all 
around  it.  You  will  readily  see  the  women  form  about 
two-thirds  of  the  community,  all  that  and  perhaps 
more  in  importance,  for  whatever  the  women  of  other 
tribes  may  be,  the  Nez  Perces  women  have  their  say  in 
almost  everything.  They  are  bright  and  energetic. 
More  energetic  than  the  men,  and  would  a  little  rather 
not  hear  the  doctrine  that  the  man  is  the  head  of  the 
woman.  I  might  say,  they  have  their  own  way  in  the 
household. 

Now  many  of  the  poor  women  sitting  there  on  the 
floor  are  discarded  wives.  It  is  both  amusing  and 
touching  to  hear  of  the  troublous  times  when  the 
gospel  gave  but  one  wife  to  each  man.  I  can  see  a 
reason  now  for  so  little  hand-shaking  and  sociability 
between  the  men  and  the  women.  Minister  and  elders 
can  look  around  upon  old  wives.  Solomon  thinks  he 
must  have  had  one  hundred,  but  they  are  not  good  in 
figures. 

There  is  no  looking  around  to  see  who  is  coming 
in.  All  things  are  done  decently  and  in  order  there. 
Our  pastor,  Robert  Williams  (Billy's  eldest  son)  enters 
the  pulpit  and  conducts  the  services  with  the  air  of  a 
doctor  of  divinity. 

How  I  wish  you  could  hear  them  sing  in  their  own 
language.  They  have  sweet  voices  and  sing  in  a 
minor  key.  The  short  spirited  sermon,  prayers  and 
singing  are  in  their  own  language.  If  they  enjoy  the 


Nez  Perces  Chiefs  121 

sermon,  or  endorse  the  prayers,  we  often  hear  them 
respond  with,  "  Aah." 

This  service  is  followed  by  Sabbath-school,  but  not 
until  the  men  near  the  pulpit  have  shaken  hands  with 
the  pastor  and  each  other.  A  little  arranging  of 
classes  is  necessary,  but  they  must  sit  to  the  front,  for 
the  congregation  will  keep  their  seats  for  this,  to 
them,  intensely  interesting  service.  The  teachers  are,  of 
course,  from  our  schools,  men  and  women.  They  have 
studied  their  lessons  on  Friday  in  the  schoolroom — 
the  very  same  lessons  you  use.  They  have  no  trouble 
in  finding  the  place  where  the  lesson  is  in  the  Bible, 
but  oh  !  how  the  numbers  in  the  hymn-book  puzzle 
them.  Sometimes  they  do  not  find  the  hymn  until  it 
is  sung. 

Now  this  little  Bible  and  hymn-book  the  women 
carry  in  the  pocket,  wrapped  up  in  a  handkerchief, 
for  in  Sabbath-schools  we  always  sing  the  English. 
The  lesson  is  in  both  English  and  Nez  Perces. 

I  have  but  to  rise  and  turn  around,  and  the  most 
impressive  scene  of  my  life  is  before  me,  for  there  are 
the  hungry  faces  of  the  whole  congregation  of  women, 
looking  at  me  from  the  seats  and  up  from  the  floor  of 
the  aisle.  Oh,  what  a  helpless  feeling  often  comes 
over  me  there  with  the  store-house  so  full,  and  but 
crumbs  falling  through  my  hands  to  them  !  It  is  no 
wonder  that  I  pray  as  I  go  and  pray  as  I  come,  that 
the  faithful,  infallible  Teacher  may  take  the  little  and 
make  much  of  it.  Let  it  be  your  prayer,  too. 

While  our  lessons  are  in  the  Old  Testament,  it  is 
not  hard  to  take  the  chapters  connected  with  the 
lesson  and  weave  an  interesting  story  from  them. 
Imagine  how  thrilling  David's  eventful  life  would 
seem  to  us  for  the  first  time. 

When  Robert  taps  on  the  pulpit,  how  wide-awake 
the  little  ones  look,  and  the  people  as  well.  It  is  a 
delight  to  hear  the  spirited  questions,  answered  so 


122     The  Nez  Perces  Since  Lewis  and  Clark 

promptly,  often  many  answering  at  once.  The 
teacher  looks  disgraced  if  no  one  in  the  class  can 
answer.  If  the  younger  ones  fail,  the  teachers  are 
called  upon. 

I  see  a  great  change  in  the  appearance  of  the 
children — more  than  in  the  people.  How  well  I  re- 
member the  big  boy,  in  his  slips,  hiding  behind  his 
mother,  from  the  "  So-yap-po  "  (white). 

The  Sunday-school  picture  papers  have  a  great 
attraction  for  them.  How  carefully  I  find  them  stored 
away  in  the  rafters  of  their  little  homes.  They  are  so 
eager  to  see  what  the  picture  is,  and  the  pleasure  is 
great,  to  the  people  as  well  as  to  the  children.  When 
I  showed  a  little  boy  how  to  roll  his  paper  nicely  so 
as  not  to  crumple  it,  the  next  boy  rolled  his  the  same 
way,  and  said  with  a  beaming  face,  "  Now,  I  am  wise, 
too." 

A  short  service  and  a  sermon — preached  by  the 
pastor.  Then  the  usual  announcements  are  made  for 
the  evening  (four  o'clock).  There  are  no  after- night 
services.  They  live  too  far  away.  The  ghosts  are 
not  all  gone  yet. 

Three  services  are  held  at  four  o'clock,  one  up  the 
river,  one  over  the  river,  and  one  in  the  church. 
These  services  differ  much  from  the  others.  After 
the  opening  hymn  and  prayer,  a  few  remarks  are  made 
by  the  leader.  The  meeting  is  then  open  to  any  one. 
They  call  it  witness-bearing.  I  call  it,  confessing 
their  sins  before  God  and  to  one  another,  or  "  show- 
ing their  hearts."  The  presence  of  the  Spirit  is  shown 
by  the  readiness  to  rise.  Sometimes  many  of  them 
rising  at  once.  Most  of  them  just  talk  on,  no  matter 
if  there  are  others  speaking,  but  a  few  of  the  more 
dignified  ones  stand,  without  any  embarrassment,  until 
there  is  silence.  Usually  the  witness-bearing  of  each 
one  occupies  but  a  minute  or  two.  Every  now  and 
then  some  one  of  the  good  singers  strikes  up  one  of 


Nez  Perces  Chiefs  123 

their  own  sweet  songs  or  hymns.  To  them,  this 
witness-bearing  is  an  important  service.  The  spiritual 
condition  of  the  heart  is  by  it  made  known.  A 
church-member  who  will  not  rise  and  show  his  or  her 
heart,  or  bear  vyitness,  is  looked  upon  with  suspicion. 
Good  Elder  Solomon  said  once  to  me,  "  John  has  not 
spoken  a  word  in  prayer-meeting  for  a  long  time. 
Although  we  do  not  know  of  any  open  sin,  sin  is 
there,  or  his  mouth  would  be  open." 

There  is  no  such  thing  as  a  woman  refusing  to  pray 
in  the  schoolroom,  or  in  the  prayer-meeting,  and  how 
direct  their  petitions  are  sometimes !  I  heard  this 
confession  in  prayer,  from  a  man — "  Oh  !  Lord,  Thou 
knowest  to  many  of  us  heaven  is  far  off  and  the 
horses  'are  near."  (They  used  to  think  so  much  of 
their  horses,  buying  and  selling  and  all  that.) 

Women  as  well  as  men  take  part  in  the  prayer- 
meeting.  Silence  is  guilt,  and  if  it  continues,  the 
session  will  probe  around  to  see  what  is  the  matter. 

Are  these  people  stoical  ?  Oh,  no  !  Just  the  re- 
verse. I  often  see  tears  in  the  eyes  of  strong  men. 
But  they  are  slow  to  become  excited. 

Here  is  another  letter  written  in  the  early  part  of 
1884. 

For  some  reason  there  has  been  an  increased 
anxiety  among  the  women  this  year  for  school. 
Among  my  new  pupils  were  two  young,  married 
women, — one  of  them  wore  her  first  white-woman's 
dress  into  school.  A  queer  schoolroom  you  would 
say.  Fourteen  women,  two  maidens,  two  little  girls, 
and  five  babies  for  good  measure,  one  of  them  a  tiny 
one,  two  walking,  two  on  all  fours,  making  me  watch 
my  steps  literally,  for  the  mother's  affections  so  centre 
upon  the  child,  that  to  tread  upon  the  little  hand  or 
foot  would  be  all  the  same  as  upon  the  mother's  heart. 


124     The  Nez  Perces  Since  Lewis  and  Clark 

How  familiar  the  Nez  Perces  word  "  Pa-li-nin  "  has 
become  as  said  by  these  mothers,  for  if  they  happen 
to  lift  their  untrained  eyes  for  a  moment,  they  need 
guiding  back  to  their  place  in  the  book.  It  is  well 
they  are  richly  endowed  with  patience  and  persever- 
ance. To  be  able  to  read  the  Bible  in  her  own  lan- 
guage is  the  longing  of  each  heart.  To  them,  it  is  the 
book  of  books.  They  receive  all  that  come  through 
it  from  Him,  with  such  childlike  faith  that  it  is  a 
great  privilege  to  lead  them  into  clearer  light,  and  so 
strengthen  these  weak  ones. 

Our  Sabbath-school  still  flourishes,  as  if  of  His  own 
planting — profitable  to  old  as  well  as  to  young  chil- 
dren. They  often  say,  with  beaming  faces,  "  Aah  ! 
taats  !  "  (Good  is  the  Sabbath-school). 

Doubtless  many  a  Sabbath-school  teacher  in  the 
East  has  been  perplexed  over  the  application  of  some 
of  the  late  lessons — Paul's  Letters  to  the  Corinthians, 
while  I  have  often  thought  if  Paul  had  written  to 
the  Nez  Perces,  they  could  not  have  been  more  ap- 
propriate. I  can  imagine  from  the  expression  on 
some  of  the  /aces  before  me,  the  question  arising  in 
their  minds,  "  Who  told  Paul  about  us  ? "  At  the 
close  of  the  lesson  upon  the  burning  of  the  sorcerers' 
books  at  Ephesus,  our  pastor  said,  "  You  know  that 
was  just  like  us  at  that  camp-meeting  over  the  river 
(in  1870)  when  the  gospel  came  to  us.  We  brought 
out  our  Wy-ya-kins  there.  What  a  pile  of  feathers 
and  animals'  tails,  for  they  threw  them  all  together 
and  burned  them,  for  all  these  men  and  women  had  an 
attending  spirit  of  some  bird  or  animal. 


X 

A  JOURNEY  TO  LAPWAI 

Camp-meeting  at  Lapwai — A  Wedding — Nez  Perces  Missionaries  Leave 
for  Work  Among  Spokanes — Return  from  Lapwai — Camp  at  Cold 
Springs — Mrs.  Felix  Corbett's  Feast  for  the  "  Stay-at-Homes  " — 
Letter  Written  in  1884 — Bread-Making,  Sewing  and  Knitting. 

IN  1 88 1  we  went  down  to  camp-meeting  at  Lapwai. 
There  religious  services  were  kept  up  not  only  all  day 
but  far  into  the  night.  I  liked  to  get  up  early  in  the 
morning,  saunter  along  the  high  bank  of  the  Lapwai 
to  the  little  foot  suspension  bridge  nearly  opposite  the 
agent's  office,  and  from  there  watch  the  half-asleep 
people  coming  with  soap,  but  no  towel,  to  wash  in  the 
stream — perhaps  wondering  if  they  had  been  asleep  at 
all.  The  very  long  summer  twilight  here  makes  the 
night  very  short  indeed. 

It  was  circulated  in  the  camp  that  there  would  be  a 
marriage  in  the  school  building  in  the  evening,  of  a 
maiden  to  a  young  widower.  The  mother  of  the  former 
wife  got  somehow  into  the  kitchen  and  expressed  her- 
self with  the  volubility  of  an  angry  Indian  woman. 
The  fifteen-year-old  bride-to-be  was  not  able  to  hold 
her  own  with  her.  The  sin  charged  was  the  throwing 
aside  of  the  old  custom,  which  was  that  the  deceased 
wife's  friends  provide  and  make  all  arrangements  for 
her  successor.  This  they  had  not  been  given  the  privi- 

"5 


126     The  Nez  Perces  Since  Lewis  and  Clark 

lege  of  doing.  Before  the  ceremony  still  another  came 
and  gave  her  views,  so  that  when  the  very  neatly 
attired  bride  stood  before  us  in  the  school  building,  she 
did  not  have  the  air  of  a  maiden  marrying  a  chief's 
son.  The  whites  from  the  government  school  accom- 
panied them  to  the  evening  service  where  they  were 
given  a  very  embarrassing  position,  on  chairs  in  front. 
No  wonder  the  young  groom  sat  resting  his  elbow  on 
his  knee,  for  close  beside  him  the  former  wife's  mother 
sat,  weeping  aloud,  piteously. 

The  sun  sank  to  rest  somewhere  west  of  us,  while 
Robert  was  preaching  from  that  text  which  suits  all 
colours,  the  Prodigal  Son,  and  as  it  was  the  eve  of 
the  communion,  wanderers  were  most  tenderly  invited 
back  to  the  Father's  House.  It  is  not  so  hard  to 
distinguish  the  wanderers  here,  for  the  hair  is  allowed 
to  lengthen  and  the  blanket  donned,  when  the  heart 
loses  its  love  for  the  Christ  teaching. 

If  the  Spirit  moves,  confession  is  made  in  the  same 
public  manner.  Then  the  prominent  Christians  step 
forward  to  give  the  returning  prodigal  the  right  hand 
of  fellowship.  Such  a  thing  as  tasting  the  bread  and 
wine  with  unconfessed  sin  is  scarcely  known  among 
them.  Perhaps  a  little  wholesome  fear  of  man  is  felt 
as  well  as  of  God,  for  I  have  seen  an  elder  quietly 
whisper  in  the  ear  of  some  guilty  one  who  stood  at 
the  communion  table,  and  the  admonished  one  quickly 
slip  down  to  the  floor,  without  partaking. 

The  spirited  sermon,  singing,  and  prayers  aroused 


A  Journey  to  Lapwai  127 

the  spirit  of  the  evil  one  in  some  wild  heart  who 
spoke  from  out  a  tent  near,  denouncing,  in  enraged 
tones,  Robert  and  all  that  he  said. 

At  the  close  of  the  camp-meeting  I  parted  with  my 
beloved  Rachel  who,  with  her  husband,  Enoch  Pond, 
and  brother,  Robert  Williams,  took  the  trail,  driving 
their  pack  ponies  before  them,  up  to  the  country  of 
the  Spokanes  and  neighbouring  tribes  in  Washington 
Territory.  How  much  I  did  want  to  go  and  see  her 
new  missionary  field,  but  the  long  riding  and  camping 
out  would  have  been  too  much  for  one  not  accus- 
tomed to  it.  Rachel  and  her  husband  will  be  there 
alone  among  a  strange-speaking  people.  She  is  a 
bright  Christian  woman,  and  has  her  brother's  ability 
as  a  leader.  This,  with  her  wifely  and  womanly  quali- 
ties as  well,  fits  her  to  be  a  teacher  in  the  schoolroom 
and  in  the  homes,  also.  Her  own  home,  which  has 
been  for  two  years  past  near  my  house,  was  clean, 
bright,  and  cheery,  and  she  so  eagerly  received  and 
practised  the  instruction  received  in  regard  to  it,  that 
I  often  smiled  and  said,  "  The  stream  does  sometimes 
rise  higher  than  the  fountain." 

She  has  no  children,  so  when  Enoch  was  away,  our 
evenings  were  often  spent  together,  reading  from  the 
book  the  precious  truth  that  in  the  person  of  the  Son, 
one  of  us  was  as  near  and  dear  to  the  Father  as  the 
other. 

The  Sabbath-school  will  feel  the  loss  of  these  men 
and  women,  but  others  will  develop  in  the  positions 


128     The  Nez  Perces  Since  Lewis  and  Clark 

to  which  they  are  now  advanced.  What  a  blessing 
that  Sabbath-school  has  been  to  women  as  well  as  to 
children  in  placing  them  side  by  side  with  the  wise 
men.  The  study  of  our  Sabbath-school  lesson  on 
Friday  was  always  an  interesting  one,  for  those  who 
did  not  teach  were  in  my  class  on  Sunday,  and  sitting 
beside  them  several  who  could  not  read  but  who  liked 
to  hold  a  book  and  gaze  at  the  mysterious  characters, 
pronouncing  in  low  tones  the  words  after  the  leader. 
At  Lapwai  I  saw  Mrs.  Deffenbaugh  in  her  cozy 
little  home.  That  is  a  very  difficult  part  of  the  field, 
the  contrast  between  the  community  there  and  at 
Kamiah  being  very  great.  There  is  much  to  contend 
with  there — ungodly  soldiers,  horse-racing,  whiskey 
and  other  evil  influences  from  which  Kamiah  is  free. 

•  GOING  HOME  FROM  LAPWAI  CAMP-MEETING 

After  a  week  in  camp  we  began  our  return  journey. 
When  three  miles  from  the  agency,  we  stopped  at 
the  garrison  bakery,  to  add  something  more  to  our 
lunch  basket,  for  we  had  a  two  days'  journey  before 
us,  with  the  Indian  driver  to  provide  for.  While  there 
at  the  fort  most  of  our  Kamiah  party  passed  us,  three 
hundred  men,  women  and  children,  and  five  hundred 
ponies.  At  the  foot  of  the  mountain,  fifteen  miles 
from  the  agency  and  near  to  the  Catholic  mission,  we 
found  them  with  camp-fires  burning  and  tea  and 
coffee-pot  thereon,  intending  to  rest  and  refresh  them- 
selves before  beginning  the  toilsome  ascent.  In  order 


A  Journey  to  Lapwai  129 

to  keep  out  of  the  dust,  we  started  in  our  spring-wagon 
soon  after  lunch.  By  some  means,  one  of  the  other 
two  wagons  passed  us  on  the  road  (these  three  wagons 
were  all  there  were  then  in  the  Kamiah  community), 
and  when  nearly  at  the  top,  one  of  them  broke  down, 
giving  us  time  to  look  back  and  down,  and  take  in 
the  picture  of  that  living,  moving  scene  as  a  whole. 
Afterwards,  while  riding  through  the  twelve  miles  of 
forest  which  stretch  from  the  top  of  the  mountain  to 
Cold  Springs,  our  camping  place,  we  examined  the 
picture  in  its  parts. 

The  women  in  companies,  riding  on  the  little  spir- 
ited ponies,  in  bright,  loose  slips,  with  short,  flowing 
sleeves,  a  handkerchief  on  the  head,  shawl  pinned 
around  the  waist  and  riding  man-fashion,  hurried  past, 
driving  pack  ponies  before  them  on  which  were  their 
good  clothing,  tent,  and  provisions,  some  of  them  not 
caring  to  be  recognized  in  the  native  costume. 

Occasionally  there  would  be  a  three  or  four  year 
old  child,  securely  strapped  into  the  saddle,  whipping 
up  its  little  pony  to  keep  pace  with  the  mothers. 

The  well-dressed  men,  with  gray  or  linen  dusters, 
broad-rimmed  light  felt  hats,  rode  leisurely  with  slack- 
ened rein  but  erect  figure,  in  twos,  four  abreast,  or 
alone  as  they  fancied,  this  side  or  that,  enjoying  the 
shade  of  the  grand  old  pines.  The  ground  there  is  as 
free  from  underbrush  as  a  gentleman's  park. 

As  evening  drew  on  we  were  the  last  to  enter  the 
camp.  Some  of  the  tents  were  already  pitched  and 


130     The  Nez  Perces  Since  Lewis  and  Clark 

fires  kindled  without.  Because  our  baking  was  done 
at  Lapwai,  our  supper  was  soon  over,  giving  me  time 
to  sit  on  my  wagon-seat  and  watch  the  doings  about 
me.  The  men  cared  for  the  horses,  while  the  women 
put  up  the  tents  and  prepared  the  supper.  All  had 
warm  cakes  and  the  food  of  the  whites,  cooked  in  their 
own  way,  with  many  a  can  of  sweets,  bought  while  in 
Lewiston.  By  the  time  the  much-enjoyed  supper 
was  over,  night  had  thrown  its  mantle  over  us.  It 
was  easily  done,  in  the  ravine,  with  great  trees  about 
us.  A  bright  fire  of  pitch-pine  was  made  in  an  open 
space,  showing  where  evening  worship  was  to  be  held. 
The  little  bell  was  the  signal. 

Soon  a  half- circle  was  formed,  the  women  seating 
themselves  on  the  grass.  The  men  stood,  grouping 
themselves  back  of  the  leaders.  Their  sweet  voices 
blended  in  praise  to  Him  who  had  sought  them  in 
their  darkness.  A  few  words  of  exhortation,  several 
prayers,  in  which  our  missionaries  lately  sent  to  the 
Umatillas  were  remembered,  and,  most  tenderly, 
Robert,  Enoch  and  Rachel,  those  to  whom  we  had 
said  good-bye  at  Lapwai.  They  had  been  part  of  our 
company  going  down,  and  were  that  night  camping 
by  a  strange  trail.  Mr.  Deffenbaugh  had  gone  around 
by  water  and  rail  to  the  Spokanes. 

After  worship,  Felix  and  Solomon,  two  of  our 
elders,  drew  our  wagon  up  near  to  the  tent,  spread 
blankets  for  our  bed  and  raised  the  tent  canvas  over 
it.  All  was  quiet  and  orderly  in  camp.  We  lay 


A  Journey  to  Lapwai  131 

down — just  sister  and  I,  without  a  fear,  with  the 
double  guard,  a  Christian  people  and  the  Angel 
of  the  Covenant,  encamping  about  us.  From  out 
the  tent  I  could  hear  Solomon  telling  Mrs.  Solo- 
mon some  of  the  incidents  of  their  pleasant  day  at 
Lewiston,  where  they  had  been  invited  to  share  in  the 
public  feasts  and  festivities  given  in  honour  of  the 
governor,  who  was  present  there  on  the  Fourth  of 
July.  Two  hundred  Nez  Perces  in  citizen's  dress  rode 
next  to  the  liberty  car,  and  had  been  treated  with  all 
the  respect  their  dignity  required,  a  dignity  which 
forbade  their  showing  surprise  at  anything  they  saw  in 
Lewiston.  That  Lewiston  has  now  a  place  in  their 
hearts  was  evident  from  the  earnest  prayers  which  went 
up  for  the  whole  town  from  our  church  last  Sabbath. 
Friends,  individually  and  collectively,  are  always  re- 
membered there. 

We  might  have  slept  soundly  at  Cold  Springs  but 
for  the  night  watchmen,  boys  who  herded  the  ponies 
a  short  distance  from  camp  by  riding  round  and  round 
them  all  night,  singing  everything  they  knew  to  sing. 
The  singing  must  have  sounded  sweet  to  the  young 
bear  that  went  up  so  near  as  to  be  caught  by  those 
noisy,  happy  boys. 

The  easy  half  of  the  way,  thirty  miles,  lay  before  us 
the  second  day,  and  we  were  on  the  road  as  soon  as 
worship  was  over  in  the  morning,  a  treeless,  rolling 
prairie,  with  a  visible  slope  Kamiah-ward.  The 
monotony  of  the  way  was  only  broken  by  the  wild 


132     The  Nez  Perces  Since  Lewis  and  Clark 

staring  of  the  bands  of  frightened  cattle  or  ponies. 
We  made  good  time,  for  few  were  in  advance  of  us 
when  we  reached  the  top  of  the  Kamiah  Mountain. 
From  many  a  stopping-place  on  its  descent  of  three 
or  four  miles  we  caught  glimpses  through  the  pines 
of  the  fields  of  waving  grain  in  our  own  beautiful 
valley,  and  could  imagine  the  welcome  to  be  given  to 
the  weary  travellers  after  nearly  two  weeks  of  absence, 
by  the  old  women,  or  mothers  of  the  little  ones,  who 
had  been  left  to  care  for  things  generally  on  the  little 
farms. 

The  ferry-boat  was  disabled,  so  we  lunched  in  sight 
of  home,  and  watched  the  ponies  swim  the  swift  river, 
and  the  wagons  paddled  over  in  canoes.  We  were  so 
tired,  we  were  quite  indifferent  as  to  which  side  of  the 
river  we  camped  on  that  night. 

Early  next  morning  one  of  my  women,  baby  on  her 
back,  came  to  our  house  to  tell  of  the  happy  Fourth  of 
July  the  Kamiah  women  had.  Mrs.  Felix  Corbett 
who  had  been  left  with  her  three  little  ones,  sent  old 
Barnabas,  the  only  man  on  this  side  of  the  river,  the 
day  before  the  fourth,  to  every  house,  and  invited  all 
the  women  and  children  to  a  feast  the  next  day  at  her 
house.  A  truly  gospel  feast  it  was,  for  the  halt  and 
lame  were  there,  some  of  them  riding  ten  or  twelve 
miles.  Sarah's  description  of  it  was,  "  We  had  plenty 
of  sweets.  The  children  had  cherries.  We  all  helped 
with  joy,  and  all  shook  hands  before  we  separated." 
This  was  the  first  woman's  party  ever  known  in  the 


A  Journey  to  Lapwai  133 

tribe.  Mrs.  Felix  had  plenty  to  feast  them  on,  and 
being  in  the  days  of  chiefs,  a  chief's  wife,  she  knew 
just  how  to  go  about  it.  No  one  is  enjoying  more 
the  pleasant  remarks  made  upon  it  now  than  Felix, 
who  is  only  sorry  that  the  fatted  calf  had  not  been 
killed. 

LETTER  WRITTEN  IN  1884  TO  DR.  LOWRIE, 
SECRETARY  OF  THE  FOREIGN  BOARD 

For  some  time  after  your  last  letter  was  received 
my  head  was  full  of  what  I  would  write  to  you,  smiling 
often  at  the  idea  of  writing  about  such  things  to  Dr. 
Lowrie.  The  train  of  littles  was  suggested  by  the 
sentence  in  your  letter,  "  The  domestic  should  not  be 
overlooked."  It  only  shows  you  have  the  right  idea 
of  the  Indian  question.  Their  ideas  of  labour  and 
dignity  requires  much  patience  to  change — with  the 
male  portion,  at  least — but  to  confine  myself  to  the 
women. 

At  times,  when  I  look  around  and  see  how  much 
they  have  improved  in  appearance  since  I  came,  I  am 
much  encouraged,  but  when  I  go  into  their  homes,  I 
usually  return  with  drooping  wings,  yet  saying,  "  We 
white  women  would  not  do  any  better  with  as  little  to 
do  with."  I  perhaps  find  some  woman  washing  a  dress 
in  a  tin  pan  (not  a  large  one)  and  giving  it  a  squeeze. 
Likely  as  not,  when  I  show  her  a  better  way  to  wring 
it  out,  she  will  answer,  "  I  am  wise  now." 

Their  little  farms  provide  the  necessary  food.  They 
are  industrious  in  providing  for  the  winter.  Sister 
says  this  is  only  of  late  years.  They  are  anxious  to 
be  dressed  respectably  on  the  Sabbath  day,  but  beyond 
this,  few  of  them  seem  to  care.  I  cannot  see  how 
there  can  be  much  change  until  they  take  up  larger 


134     The  Nez  Perces  Since  Lewis  and  Clark 

farms,  and  are  helped  to  begin  farming  on  a  larger 
scale. 

But  you  want  to  know  about  my  school.  I  see 
there  is  even  a  greater  anxiety  to  study  and  to  read 
than  before.  Through  the  winter  I  had  eighteen 
pupils,  fourteen  married  women,  two  maidens,  two 
little  girls,  and  five  babies.  A  new  pupil  came  in  last 
week — perhaps  not  a  very  hopeful  one,  for  her  husband 
is  still  in  the  blanket. 

I  wish  you  could  have  seen  the  look  of  intense  in- 
terest on  the  faces  of  my  pupils  as  they  stood  in  a 
circle  around  my  cook-stove  while  that  emblem  of  sin 
was  made — yeast.  Only  one  woman  took  the  offer 
which  I  made,  that  to  any  woman  who  would  bring 
the  corn-meal,  I  would  teach  how  to  make  dry  yeast. 
The  making  of  this  was  a  schoolroom  scene.  I  did 
not  need  the  cook-stove. 

Just  here  a  few  words  on  the  bread  subject.  Every 
woman  who  has  ever  been  to  my  school,  and  some 
outside,  have  been  taught  to  make  yeast  bread,  and  yet 
I  am  certain  of  only  a  few  who  have  quite  given  up 
the  time-honoured  flatcake.  Why  ?  Oh  !  they  have 
no  hops,  or  nothing  to  keep  the  yeast  in,  or,  they  for- 
get to  make  fresh  yeast.  They  do  not  like  care. 

Each  woman  has  a  highly  prized  little  book,  with  a 
recipe  in  it  in  which  they  have  perfect  confidence,  for 
did  they  not  see  the  whole  process  the  day  we  had 
school  in  the  kitchen  ?  Then  a  just  division  was  made 
of  the  cakes  and  snaps  when  baked.  Each  share  went 
home  to  husband  and  children,  tied  up  in  the  handker- 
chief with  the  gospel  hymns  and  the  Bible.  Oh  !  but 
we  must  be  patient  until  they  adopt  the  white  woman's 
ways. 

Now,  Doctor,  in  my  schoolroom  hang  two  wall- 
pockets  full  of  patterns.  Every  woman  who  has  ever 
been  in  school  has  had  one  or  two  dresses  cut,  basted, 
fitted,  and  a  pattern  of  the  same  to  take  home  for 


A  Journey  to  Lapwai  135 

future  use.  Not  only  the  women  of  the  school,  but 
every  woman  who  wished  to  dress  like  a  white  woman, 
was  supplied.  Oh !  how  often,  when  I  have  been  tired 
from  the  schoolroom  work,  have  I  seen  a  woman 
slipping  around  to  the  back  door,  and  knew  she  had 
under  her  shawl  material  for  a  dress — but  no  linings. 
I  do  not  forget  the  black  look  one  of  them  gave  me 
when  I  handed  her  the  dress,  cut  and  basted.  Was  I 
not  going  to  sew  it  tight  ?  There  were  no  machines 
in  those  days. 

The  basting  for  them  had  to  be  done  at  first.  If 
not,  just  as  likely  as  not,  and  a  great  deal  likelier,  I 
would  see  that  woman  or  that  woman's  child  at  church 
the  next  Sabbath,  with  the  back  gores  to  the  front. 

I  am  happy  to  say,  this  work  of  pattern-making 
grows  beautifully  less  and  less.  It  ought  never  to 
have  been  such  a  tax  upon  my  time,  and  but  for  the 
native  selfishness  of  my  women — good  women,  but 
not  willing  to  communicate  their  wisdom — it  would 
not  have  been  so  heavy.  I  am  not  sorry  now  for  this 
work.  It  is  work  that  shows  results. 

All  who  have  ever  been  in  school  have  knit  at  least 
one  pair  of  stockings ;  the  yarn  for  the  same,  and 
needles,  presented  to  them.  They  enjoy  knitting. 
Some  of  them  are  speedy.  This  acquirement  was  not 
so  easily  kept  under  a  bushel.  I  often  find  quite  a 
number  whom  I  never  taught,  knitting  and  getting 
the  heel  turned  somehow.  The  men  are  very  proud 
to  show  their  wives'  handiwork.  I  have  heard  of  two 
of  them,  who  while  away  at  Lapwai,  had  something 
hurt  their  feet  so  badly  that  they  had  to  take  off  their 
shoes  or  boots.  They  knew  the  bright  stripes  of  their 
stockings  would  attract  attention  ! 

The  subject  of  personal  cleanliness  needs  here  a 
little  and  there  a  little,  all  the  way  along.  It  is  so 
easy  to  slip  on  a  better  dress  on  the  outside,  and  then 
off  to  church.  My  women,  too,  are  ready  to  listen  to 


136     The  Nez  Perces  Since  Lewis  and  Clark 

all  that  comes  from  God.  I  hunted  up  what  He  said 
on  the  subject  of  cleanliness — made  it  plain  from  refer- 
ences on  the  board  that  He  was  not  silent  about  how 
they  should  approach  Him.  Two  of  the  best  readers 
translated.  Then  I  gave  each  a  little  slip  with  the 
reference  to  take  home  with  them,  that  they  might 
read  again  and  to  others.  How  touching  was  the 
expression  in  the  closing  prayer  that  day !  "  Oh ! 
Lord,  please  forgive  us.  We  did  not  know  that  be- 
fore." Docile  as  children  towards  Him. 

Some  of  their  expressions  show  the  Light  within. 
In  Robert's  sermon  last  Sabbath,  in  holding  up  Jesus 
as  a  tender,  loving  guide  to  His  followers,  he  said, 
"  And  you  need  not  be  afraid  of  the  Father.  He  is 
koup-kin-e-ki  "  (Just  on  the  other  side  of  Jesus). 

I  could  have  written  a  letter  and  have  picked  out 
a  few  of  my  women  as  they  appear  on  Sabbath  and  in 
the  home,  and  made  a  beautiful  and  a  true  picture,  but 
the  impression  from  it  would  give  you  a  wrong  idea 
of  the  whole. 

The  Sabbath-school  is  still  an  interesting  service. 
Four  adults  were  baptized  last  Sabbath,  our  communion 
day.  When  I  inquired  how  many  united  with  the 
church,  the  answer  was,  "  Four,"  although  I  had  seen 
five  other  young  women.  They  were  not  counted. 
They  had  been  baptized  before.  This,  I  suppose,  is 
right — to  look  upon  the  baptized  children  of  the 
church  as  members,  but  not  in  full  communion. 

This  short,  happy  winter  has  passed.  Some  of  my 
pupils  have  already  gone  back  to  their  little  farms,  to 
work  through  the  spring  and  summer  months. 


XI 

SCHOOL-DAYS  IN  KAMIAH 

Harvest  Time — A  Delayed  Christmas  Celebration — School-Days  in 
Kamiah — New  Pupils  in  Miss  Sue  McBeth's  School — She  Removes 
to  Mt.  Idaho — The  Sabbath  Before  I  Moved  Away  From  Kamiah. 

THESE,  our  first  really  fall-looking  days,  do  not 
seem  gloomy,  for  the  mill  is  running  after  the  long 
harvest  rest,  and  the  women  are  going  to  and  from  it, 
keeping  their  number  and  that  of  the  meek-looking 
untethered  ponies  around  the  mill  about  the  same  all 
day.  The  government  steam-mill  is  manned  by  white 
men,  who  with  the  family  in  the  government  school 
and  ourselves,  constitute  the  so-yap-po  or  white  society 
of  this  eastern  end  of  the  reservation. 

Harvest  began  the  last  of  July  or  first  of  August  in 
the  valley  proper,  but  where  the  farms  lie  above  the 
foot-hills,  even  later.  There  is  no  need  of  a  hay  har- 
vest here,  where  the  bands  of  Cayuse  ponies  roam  at 
will,  and  know  how  to  scratch  the  snow  from  the 
bunch  grass  in  winter.  When  hunted  up  and  brought 
home  in  the  spring,  their  sleek  looks  tell  us  that  they 
have  fared  sumptuously  every  day.  A  few  of  them 
are  then  selected  for  home  use,  and  the  rest  given  their 
freedom  again.  Cattle  are  not  so  numerous,  but  live  in 
the  same  way.  There  are  no  sheep.  The  coyotes,  or 
little  wolves,  are  too  numerous. 


138     The  Nez  Perces  Since  Lewis  and  Clark 

The  harvest  was  tedious,  owing  to  the  primitive 
mode  of  working.  Much  of  the  grain  was  cut  with 
scythes — all  swung  by  the  men,  who  consider  this 
their  part  of  the  work,  even  if  it  was,  as  some  of  them 
expressively  put  it — "  too  much  warm." 

The  threshing  was  left  to  the  women  and  was  be- 
gun at  once,  on  the  field.  Sometimes  done  by  one 
woman  alone,  but  oftener  in  companies,  "  neighbour- 
ing "  as  the  men  do  at  harvest  at  home.  If  they  have 
a  long  stay  in  the  field,  they  are  prepared  for  it.  The 
old  tent  is  pitched  there,  even  if  not  far  from  the 
house.  On  a  skin  sled  the  grain  to  be  threshed  is 
hauled  to  the  skin  threshing-floor  placed  in  order 
where  usually  two  women,  each  on  her  own  pony  and 
leading  another,  slowly  ride  the  circuit  until  the  grain 
is  separated  from  the  straw. 

Then  the  winnowing — through  a  colander-like  sieve, 
held  higher  than  the  head,  and  as  the  grain  falls,  a 
gentle  breeze  carries  the  chaff  a  little  further.  We 
know  little  of  strong  winds  here.  The  mountains  form 
a  good,  strong  wall  to  ward  them  off. 

The  grain  needed  for  family  use  and  for  seed  is  put 
into  a  we-kash — looking  like  a  large  dry-goods  box. 
The  rest  is  sold.  The  money  obtained  from  the  sale 
of  their  grain  to  the  people  in  towns  near  and  in  the 
mines,  and  the  packing  to  the  mines,  of  whatever  is 
required  by  the  miners,  provides  the  winter's  supply  of 
groceries. 

As  so  little  grain  is  stored,  there  is  not  much  need 


School-Days  in  Kamiah  139 

of  barns.  All  this  harvesting  has  been  done  without 
the  anxious  looking  skyward  to  which  we  are  ac- 
customed, for  we  have  much  less  rain  here  than  in  the 
states.  Strange  that  the  ground  is  so  moist  and 
mellow. 

CHRISTMAS  CELEBRATED  ON  NEW  YEAR'S 
Why  did  we  celebrate  Christmas  on  New  Year's  ? 
Not  because  the  chiefs  had  their  feast  a  week  after 
Thanksgiving — made  a  mistake  and  had  it  then — but 
because  on  Christmas  there  were  nearly  four  hundred 
swollen  arms  from  vaccination  in  the  Kamiah  com- 
munity. 

It  is  not  evening  yet,  but  I  must  not  wait  until 
evening  to  take  over  to  the  church  a  parcel  for  the  lit- 
tle girl  who  was  quite  forgotten  until  I  met  her  father 
at  noon,  who  asked  if  his  girl  was  remembered  on  the 
Christmas  tree.  I  did  not  think  when  I  started  that 
the  pony  parade  usual  at  Christmas  time  would  be 
back  so  soon,  for  the  paraders  had  been  up  past  our 
house,  and  waved  and  waved  as  they  passed  by,  but 
just  as  I  was  going  down  by  the  mill,  I  heard  them 
coming  behind  me — singing  the  same  few  words  to  the 
tune  they  always  sing  on  joyous  occasions — "  I'm 
going  home,  to  die  no  more  ! "  So  I  stopped  and  got 
out  my  pocket  handkerchief  to  wave. 

How  I  wish  you  could  have  seen  these  fine-looking, 
neatly  dressed  men,  on  their  spirited  ponies  as  they 
came  on  a  lope,  two  abreast,  and  as  they  passed,  every 


140     The  Nez  Perces  Since  Lewis  and  Clark 

hat  lifted  and  waved,  General  Howard  style.  Some  of 
them  had  seen  him  do  so  once,  and  they  are  such  per- 
fect imitators,  and  never  awkward  under  any  circum- 
stances. Probably  because  they  never  feel  themselves 
inferior. 

Between  the  mill  and  the  church,  to  the  right,  stood 
one  long  lodge.  Several  tents  were  pitched  there  by 
the  "  distant  ones,"  just  for  the  Christmas  occasion. 
No  wonder,  for  it  is  the  one  only  evening  entertain- 
ment of  the  year,  the  people  enjoying  it  quite  as  much 
as  the  children  do. 

A  part  of  the  riders  had  dismounted  when  I  arrived, 
and  were  hitching  their  ponies  in  the  enclosure  near 
Joshua's  little  house,  and  from  the  way  the  smoke  was 
hurrying  through  the  lodge  poles,  I  knew  a  feast  was 
on  the  program.  Usually  a  feast  means  a  council,  and 
great  subjects  to  be  discussed — but  perhaps  not,  to- 
day. Not  a  woman  was  to  be  seen,  but  the  children 
were  all  out.  Some  sitting  on  fences — some  standing 
with  their  little  hands  clasped  behind  them — perhaps 
wondering  what  was  in  my  basket.  Quaint  little  girls 
they  were,  with  their  hair  in  four  braids,  dresses  made 
with  a  belt,  but  longer  than  their  mother's. 

Now  put  in  this  picture  any  number  of  dogs,  of  all 
sizes  and  colours,  for  no  Indian  scene  is  a  true  one  if 
they  are  left  out.  To  the  left  are  the  little  pines  which 
ornament  the  foreground  of  the  church  and  serve  as 
hitching  posts  for  the  little  ponies  on  Sabbath.  The 
little  trees  are  not  hurt  by  it,  for  the  riders  all  carry  a 


School-Days  in  Kamiah  141 

long,  plaited  hair  tether,  done  up  like  a  clothes-line, 
and  dangling  from  some  part  of  the  horse's  saddle  as 
they  pass.  When  they  alight,  they  slip  a  noose  over 
one  front  foot  of  the  pony,  and  fasten  the  other  end 
near  to  the  root  of  the  tree. 

Some  stumps  are  burning,  for  although  not  a  cold 
day,  it  is  a  damp  one.  Around  one  are  some  long- 
haired, blanketed  braves,  who  are  not  allowed — be- 
cause of  the  hair  and  the  blankets — to  ride  in  the  pro- 
cession. Is  it  not  a  strange  thing,  when  they  are  so 
proud  of  their  glossy  locks,  that  not  one  of  them  will 
allow  their  beards  to  grow,  but  watch  and  pull  out 
every  hair. 

At  some  distance,  around  another  stump,  are  seated 
women  on  the  wet  ground,  holding  children  in  their 
laps.  The  dirty  gray  blankets  of  the  older  ones  make 
the  newer  ones  of  the  younger  women  look  brighter. 
Poor,  worn-out,  old  women !  But  they  are  talking 
over  the  past,  perhaps  like  the  dear  grandmas  at 
home,  contrasting  the  then  with  the  now. 

Later  in  the  evening,  when  the  bell  rang,  I  noticed 
them  limping  to  the  church.  The  children  got  in 
first,  for  they  ran. 

I  thought,  when  this  tree  on  the  banks  of  the  Clear- 
water  is  such  an  attractive  sight  to  them  (the  old 
women),  what  will  the  Tree  of  Life  on  the  banks  of 
the  River  Clear  as  Crystal  be  to  those  of  them  who 
drop  the  blanket  for  a  shining  robe,  for  the  Father's 
eye  will  rest  lovingly  on  the  blood  of  His  Son,  and 


142     The  Nez  Pcrces  Since  Lewis  and  Clark 

honour  it,  even  if  found  on  the  heart  of  an  old  Indian 
woman. 

SCHOOL-DAYS  AT  KAMIAH 

Beautiful  for  situation  is  the  site  of  the  First  Church 
of  Kaniiah.  But  historic  interest  gathers  around  the 
little  three-roomed  box  house,  with  its  outside  chim- 
ney, built  in  1880  quite  near  to  the  church  and  shaded 
by  the  pines,  for  there  it  was  Miss  S.  L.  McBeth  lived 
and  wielded  an  influence  felt  in  every  part  of  the 
tribe,  which  is  felt  still,  although  the  snows  of  thir- 
teen winters  have  fallen  upon  her  grave,  near  that 
little  church,  which  was  as  dear  to  her  as  her  right 
hand.  Out  of  that  church  came  nine  of  the  eleven 
ordained  native  ministers.  For  dignity  and  impor- 
tance it  was  like  a  college  church  in  its  palmiest  days. 
Robert  Williams,  a  native,  preached  in  its  pulpit  as  a 
student,  and  for  seventeen  years  after  his  ordination — 
first  as  a  supply,  and  then  as  pastor,  until  his  death  in 
1896. 

Miss  S.  L.  McBeth,  the  faithful  "  little  mother  "  in 
the  little  box  house  was  always  at  home,  to  receive,  to 
counsel  and  to  direct  these  native  ministers  and  their 
helpers  in  their  work  among  the  people.  This  was  a 
part  of  her  plan  that  the  natives  should  do  the  work 
in  their  assemblies.  Even  in  harvest  time,  the  little 
ponies  were  seen,  tethered  to  some  of  the  little  pines 
near  her  house,  while  the  owner  was  receiving  him- 
tak-ash  (help),  for  some  prayer-meeting  or  service  he 
had  been  appointed  to  lead. 


School-Days  in  Kamiah  143 

Her  students  were  the  pastor's  helpers.  I  wish 
every  native  pastor  could  have  such  a  nucleus  about 
him.  Prayer-meetings  at  different  points  in  the  con- 
gregation have  always  been  kept  up. 

These  men  came  to  her  with  all  their  troubles  and 
told  her  everything.  They  were  sure  she  would  sym- 
pathize with  them — and  how  patient  she  was  with 
even  the  dullest.  Nothing  that  could  benefit  them 
was  too  small  for  her  care — even  teaching  them  how 
to  hold  the  knife  and  fork,  or  how  to  drink  their  tea  or 
coffee — teaching  them  also  to  care  for  their  health,  a 
much  needed  knowledge  with  them. 

My  sister's  new  pupils,  after  she  went  the  second 
time  to  Kamiah,  were  Robert  Parsons,  Caleb  McAt- 
tee,  Williams  Parsons,  Stephen  Axtell,  Luke  Williams, 
Mark  Arthur,  Felix  Corbett,  Solomon  Whitman. 

Truly  the  care  of  all  the  churches  came  upon  her, 
although  she  seldom  appeared  in  their  assemblies. 
The  atmosphere  of  the  crowded  church  affected  her 
weak  lungs.  Notwithstanding  this  they  all  knew 
her.  Once  seen,  how  could  they  forget  that  pale  face, 
and  the  searching  look  from  those  hazel  eyes. 

The  summer  heat  of  the  valley  was  hard  upon  her, 
so  for  a  number  of  summers  she  spent  a  time  in  the 
cooler  air  of  Mount  Idaho.  Finally,  she  bought  a 
house  and  moved  there.  There  was  another  reason 
for  this.  In  those  days  the  authority  of  an  Indian 
agent  was  like  that  of  a  czar,  and  it  was  partly  because 
the  agent  of  the  tribe  threatened  to  remove  us  from 


144     The  Nez  Perces  Since  Lewis  and  Clark 

the  reserve  because  of  her  protest  against  some  of  his 
measures,  that  she  went  to  Mount  Idaho.  One  of  his 
complaints  against  us  was  that  we  were  creating  an 
aristocracy  among  the  Indians,  and  that  he  could  not 
manage  them  as  he  chose.  Christianity  was  then  up- 
lifting a  class,  although  they  were  about  all  alike  poor. 

Her  pupils,  with  their  families,  soon  followed  her 
there  and  through  the  liberality  of  Mr.  and  Mrs. 
Wm.  S.  Ladd,  of  Portland,  Oregon,  and  Mr.  and  Mrs. 
I.  P.  Rumsey,  of  Lake  Forest,  111.,  little  houses  were 
built  for  these  students. 

For  the  first  two  or  three  years  after  we  went  to 
Kamiah,  there  was  a  little  government  school  there. 
Its  capacity  was  only  twenty  or  twenty-four.  We 
found  Mr.  and  Mrs.  W.  O.  Campbell  in  charge.  The 
memory  of  their  kindness  and  helpfulness  is  fragrant 
still.  They  were  called  to  Lapwai  and  Mr.  and  Mrs. 
McConville  put  in  their  places.  They,  too,  were  much 
help  and  comfort  to  us.  When  the  government  con- 
solidated the  Lapwai  and  Kamiah  schools  at  Lapwai, 
it  took  the  McConvilles  away,  and  the  only  white 
women  left  in  the  Kamiah  Valley  were  just  we  two 
sisters. 

The  same  fall  of  1885  that  my  sister  moved  to 
Mount  Idaho,  a  letter  came  to  me  from  Rev.  F.  F. 
Ellinwood,  D.  D.,  Secretary  of  the  Foreign  Board, 
saying  that  I  had  better  go  down  to  Lapwai.  The 
board  would  feel  uneasy  to  have  me  in  Kamiah  alone. 
I  might  get  sick  there,  with  no  doctor,  and  no  white 


School-Days  in  Kamiah  145 

friends  to  care  for  me.     (How  vexed  the  people  were 
to  think  that  he  could  not  trust  me  to  their  care  !) 

Great  was  my  sorrow  at  thought  of  leaving  Kamiah, 
and  going  down  to  Lapwai — that  moral  cesspool  of 
the  tribe — apparently  a  hopeless  place  to  work  in.  The 
people  of  Kamiah  then  looked  down  upon  those  at 
Lapwai  as  inferior.  Indeed  the  difference  was  so 
great  that  strangers  often  asked  if  they  were  not  of 
different  tribes.  But  all  that  is  past,  and  now  it  is  no 
disgrace  to  be  of  Lapwai.  In  those  days,  if  a  Kamiah 
man  or  woman  was  going  to  the  bad,  they  wanted  to 
move  to  Lapwai  where  they  would  feel  more  comfort- 
able. The  people  at  Lapwai  had  influences  about 
them  which  were  not  uplifting — to  say  the  least,  the 
soldiers  of  the  fort,  the  agency,  and  nearness  to 
Lewiston.  From  all  these  Kamiah  was  free.  Around 
an  Indian  agency  in  those  days  a  company  of  hangers- 
on  would  be  found,  ready  to  take  anything  that  was 
to  be  given.  The  Nez  Perces  were  then  receiving 
annuities  for  the  land  purchased  by  the  government. 
These  annuities  were  in  the  shape  of  wagons  and  farm 
implements.  Some  of  the  very  old  were  receiving 
help  in  the  way  of  food  or  clothing.  I  am  happy  to 
say,  the  Nez  Perces  never,  even  in  their  wildest  days, 
received  rations,  in  the  sense  in  which  the  word 
"  rations  "  is  used.  There  was  no  ration  day,  when 
beeves  were  killed  and  the  meat  distributed  to  the 
hungry  crowds  standing  around,  who,  by  receiving  it 
would  cast  away  their  manhood. 


146     The  Nez  Perces  Since  Lewis  and  Clark 

The  six  years  I  spent  in  Kamiah  were  profitable 
years  to  my  own  soul,  at  least.  There  I  found  out 
that  happiness  does  not  depend  on  one's  surroundings. 
The  Bible  seemed  to  be  a  new  book.  I  could  see 
"  wonders  in  the  deep  "  in  it.  There  I  could  wander 
around  among  a  strange-speaking  people,  humming 
as  I  went  — 

"  I  am  as  near  as  can  be, 

For  in  the  Person  of  His  Son, 
I  am  as  near  as  He. 

"  I  am  as  dear  as  dear  can  be, 

For  in  the  Person  of  His  Son, 
I  am  as  dear  as  He." 

In  that  valley,  with  the  world  shut  out  by  high 
mountains,  and  we  shut  in  with  God,  I  would  often 
think  of  a  farewell  meeting  in  my  own  home  church, 
Wellsville,  Ohio,  in  1879,  when  Dr.  Grimes  rose  and 
turning  towards  the  eight  ministers  who  had  spoken, 
said,  almost  fiercely,  "  Sacrifice  !  Brethren !  What 
are  you  talking  about !  She  is  making  no  sacrifice. 
No  !  The  Lord  will  far  more  than  make  up  to  her  all 
that  she  is  leaving." 

Truly,  He  did.  The  "  Lo,  I  am  with  you  always  !  " 
was  so  real  that  at  times  I  felt  that  by  reaching  out  my 
hand,  I  could  touch  Him. 

They  were  not  all  cloudless  days  there,  for  at  times 
some  real  or  fancied  injustice  of  the  white  men  would 
stir  the  Indians  "  from  Dan  to  Beersheba,"  /.  e.,  from 


School-Days  in  Kamiah  147 

Kamiah  to  Lapwai.  Then  again  the  internal  troubles 
of  the  little  church  would  send  us  to  our  knees. 

My  last  Sabbath  in  Kamiah  came.  Robert  an- 
nounced that  Miss  Kate  was  going  to  leave  them.  He 
thought  only  for  a  time — and  said  perhaps  she  will 
come  back.  "  She  is  not  going  far  away — only  to 
Lapwai." 

I  saw  a  sullen  look  overspread  some  of  the  little 
faces  on  the  pulpit  platform,  where  the  children  always 
sat,  which  was  explained  when  I  came  to  the  door 
where  some  of  the  women  were  waiting  for  me.  One 
mother  held  the  hand  of  her  little  boy,  saying,  "  Do 
you  know  what  John  says  ?  "  "  Tsi-ou,  Miss  Kate, 
Tsi-ou,  Christmas."  (Absent,  Miss  Kate,  absent, 
Christmas !)  The  little  selfish  hearts  were  saddened 
at  the  prospect  of  no  Christmas.  I  said,  "  No,  no. 
Christmas  will  be  here  all  the  same." 


XII 

THE  SEMI-CENTENNIAL 

Removal  to  Lapwai — New  Church — Opening  of  the  Woman's  School 
— A  Walk  During  the  First  Winter  at  Lapwai — The  Semi-Centennial 
— Reminiscences — Letter  from  Mrs.  Spalding  to  her  Sister — Old  Nez 
Perces  Hymns — Story  of  Mu-tu — Thank-Offering. 

THE  day  came  for  me  to  start  to  Lapwai.  Many 
were  going  down.  I  had  not  much  to  move — the 
organ,  a  few  boxes  and  my  trunk.  The  rough  home- 
made furniture  was  left  for  others  to  use. 

The  little  shoeless  ponies  had  hard  work  to  gain  the 
top  of  the  steep  mountain,  giving  me  plenty  of  time 
to  look  back  and  down  at  the  beautiful  valley — none 
the  less  beautiful  because  I  saw  it  through  my  tears. 
There,  in  sight  was  the  old  ground  where  Lewis  and 
Clark  camped,  and,  better  still,  the  place  where  many 
became  sons  of  God,  born  of  the  Spirit. 

We  reached  Lapwai  after  two  days  and  two  nights 
on  the  road,  because  it  was  so  muddy  and  bad.  My 
heart  was  "  a  little  one  "  when  I  rode  up  to  the  old 
government  house  near  to  the  church  that  rainy 
evening  in  November,  1885.  Mr.  Deffenbaugh,  his 
young  wife  and  the  people  gave  me  a  welcome. 
The  agency  buildings  were  in  sight  just  across  the 
way,  but  agents  and  their  employees  were  not  always 
in  sympathy  with  mission  work. 

148 


The  Semi-Centennial  149 

The  new  Lapwai  church  was  not  yet  completed 
when  I  arrived.  The  first  sermon  preached  in  it  was, 
I  think,  on  January  8,  1886.  The  little  treaty  church, 
built  by  the  government,  had  been  removed  across  the 
road,  and  was  used  as  a  warehouse,  and  has  since  been 
destroyed  by  fire.  The  new  house  was  erected  on  the 
old  site,  and  how  proud  the  people  were  then  of  it — 
and  are  still — because  they  built  it  themselves — not 
with  their  own  hands,  but  with  their  own  money,  with 
a  little  help  from  the  board ! 

The  garrison  was  abandoned  that  same  year,  and 
the  farm  and  buildings  transferred  from  the  War 
Department  to  the  Department  of  the  Interior,  for 
school  purposes. 

In  that  year,  1885,  the  captives  of  the  Joseph  band 
in  Indian  Territory  were  liberated  and  the  Christian 
portion  of  them  allowed  to  return  to  the  reserve. 
Joseph  was  not  willing  to  take  land  here,  and  he,  with 
some  of  his  band,  were  sent  to  the  Cceur  d'Alene 
reserve.  He  lived  there  until  September,  1904,  when 
death  came. 

The  new  Lapwai  church  was  not  any  too  large,  for 
many  of  the  Joseph  band  found  homes  in  the  Lapwai 
Valley  and  increased  the  attendance  there.  Our  now 
good  Elder  Whitfield  was  one  of  them. 

My  school  for  the  women  opened  soon  after  I 
reached  Lapwai.  It  was  conducted  much  in  the 
same  manner  as  the  school  in  Kamiah — perhaps  a  step 
in  advance,  for  the  sewing-machine  was  introduced 


1 50     The  Nez  Perces  Since  Lewis  and  Clark 

How  proud  the  women  were  to  be  wise  in  the  use  of 
it !  The  younger  women  helped  their  friends  much. 
That  one  machine  in  the  Lapwai  Valley  was  kept 
busy  for  years,  but  just  as  soon  as  their  payments 
came  for  the  surplus  land  which  the  government  had 
bought  from  them,  the  first  things  bought  were  spring 
wagons,  American  horses,  and  sewing-machines. 
This  money  was  also  used  in  building  neat  little 
homes,  or  in  making  additions  to  those  they  were 
using. 

A  WALK  DURING  THE  FIRST  WINTER  IN  LAPWAI 

From  my  home  it  was  just  a  few  steps  down  to  the 
miller's  house,  but  a  white  family  lives  there  and  I 
will  not  enter.  Just  beyond  the  mill  is  a  little  Indian 
home,  but  I  will  give  you  the  description  of  that  at 
the  last.  I  pass  by  and  find  next  a  tent,  the  entrance 
so  low  no  one  can  enter  without  doing  obeisance  to 
the  inmates,  face  to  the  ground.  Abraham  could  not 
have  sat  in  that  tent  door  with  any  comfort.  The 
baby  was  the  first  to  discover  the  coming  of  the  pale- 
face, and  gave  the  alarm  in  cries  of  terror.  There  are 
but  few  braves  among  the  babies  here. 

I  seated  myself  beside  the  mother  on  the  skin  floor 
and  inquired  the  name  of  her  husband.  I  could  tell 
from  the  name  if  he  were  a  professing  Christian. 
Then  she  would  be  Mrs.  Solomon,  or  the  wife  of  some  of 
the  good  and  great  of  the  olden  times.  She  answered, 


The  Semi-Centennial  151 

with  downcast  eye, "  tsi-ou  ha-mo  "  (no  man).  There 
is  no  word  in  the  language  for  home  or  husband. 
"Who  is  father  of  your  child?"  I  asked.  "Tsi-ou 
pisht "  (no  father),  was  the  answer.  The  old  woman 
sat  by  the  central  fire,  looking  very  mummy-like,  and 
no  wonder,  for  doubtless  much  of  her  long  life  had 
been  spent  in  the  smoke  of  the  camp-fire. 

A  house  of  two  rooms  was  near  by.  It  had  for  its 
regular  occupants,  an  old  man  and  woman,  with  grand- 
daughter, her  husband  and  three  children.  Oh !  the 
dirt,  and  odour  of  putrid  flesh,  fish  and  venison,  drying 
for  the  winter.  The  old  woman  began  begging  clothes. 
Said  her  granddaughter  would  come  to  my  school 
if  I  would  give  her  a  dress.  I  said,  "  She  can  wash 
the  one  she  has  and  come  on  Friday.  That  is  the  day 
I  have  my  school  in  the  kitchen,  and  I  will  teach  her 
how  to  make  white  bread."  Soda  biscuit  and  flat 
cakes  were  all  they  knew  about  bread  making.  Of 
course,  that  mysterious  thing,  yeast,  they  knew  noth- 
ing about  here  yet.  The  answer  came  with  an  air 
corresponding  thereunto,  "  My  granddaughter  is  wise 
now.  She  knows  everything." 

The  sequel  to  this  visit  might  have  been  written 
several  weeks  ago,  when  the  old  woman  came  to  tell 
me  that  a  Mrs.  Daniel  had  shown  her  granddaughter 
how  to  make  the  bread  of  the  whites,  and  she  had 
tried  it  three  times,  but  it  would  not  grow.  Of  course 
not  without  the  plant.  She  had  had  no  yeast  in  it. 

About  the  space  of  a  field  further  on  stands  Joe's 


152     The  Nez  Perces  Since  Lewis  and  Clark 

little  house.  Such  a  funny,  little,  crooked  one,  with 
one  light  of  glass  for  a  window  !  Mrs.  Joe  tried  hard 
to  talk  to  me,  in  broken  English,  or  Chinook.  She 
had  many  complaints  to  make  about  Joe.  "  Joe  no 
marry  me.  Me  have  three  children.  They  no  bap- 
tized. Elders  no  let  me  take  the  Lord's  Supper." 
Much  wisdom  is  needed  in  giving  advice  to  such  per- 
sons. Her  bright,  happy  face  and  merry  laugh  gave 
me  the  impression  that  she  was  not  greatly  troubled 
on  any  of  these  subjects.  I  left  the  little  house,  won- 
dering if  any  white  woman  could  make  that  dark  little 
place  look  any  better  than  she  did,  if  in  her  place. 

There  was  a  tent  and  a  house  but  a  short  distance 
further  on,  an  old  couple  and  daughter  living  in  the 
tent,  the  son  and  the  young  woman  occupying  the 
wee,  box-looking  house,  which  was  clean,  however. 
This  young  woman  wanted  to  enter  my  school,  to 
which  I  answered,  "  Yes,  when  you  are  lawfully  mar- 
ried to  the  man  you  are  living  with."  We  need  to 
take  a  most  decided  stand  on  this  subject,  preachers, 
and  teachers.  They  think  the  few  words  of  the  Chris- 
tian marriage  are  not  nearly  so  imposing  as  the  old 
ceremony  of  bartering  for  the  bride,  and  making 
presents  afterwards. 

But  one  more  house  to  go  to,  for  the  mountain  is 
now  so  close  as  to  mirror  itself  in  the  river,  and  there 
is  but  a  trail  between  it  and  the  stream — the  Lewiston 
trail.  As  I  drew  near,  the  old  man  came  out,  glad  to 
see  me.  There  was  a  well-to-do  air  about  everything 


The  Semi-Centennial  153 

there.  The  wagon  shed  sheltered  many  useful  imple- 
ments. The  turkeys  were  walking  around  in  the 
young  orchard.  All  this  was  very  pleasant  to  see. 
But,  oh !  the  inside  was  such  a  disappointment,  for 
the  young  wife  had  been  to  the  government  school, 
and  we  expected  more.  She  and  her  husband  were 
living  with  the  old  couple,  the  old  man  highly  respected 
in  the  tribe,  a  stern-looking  judge — his  gray  hairs  add- 
ing somewhat  to  the  dignity  of  his  office.  I  can  think 
of  only  one  other  old  man  with  gray  hairs  in  the  tribe 
at  that  time.  I  stood  on  the  little  porch  of  that  house, 
looking  over  the  river  to  a  place  of  many  tents,  which 
I  knew  must  be  where  lived  Jude's  band,  the  Tse- 
wek-ta,  the  same  place  where  old  Eagle  lived.  From 
the  porch  I  examined  that  Sinai-looking  mountain, 
and  wondered  under  which  stone  he  died.  Two 
women  from  this  same  heathen  band  pushed  open  my 
schoolroom  door  a  few  weeks  after,  and  stood,  closely 
examining  teacher  and  her  pupils.  They  did  not 
wish  any  favours,  not  even  a  pattern.  They  just  came 
to  see. 

My  homeward  way  was  close  to  the  river.  As  I 
walked  along,  I  was  contrasting  Kamiah  and  Lapwai. 
Of  course,  you  would  expect  me  to  be  doing  that. 
Strange  that  the  river  looked  so  much  smaller  here 
than  it  did  there.  I  contrasted  the  appearance  of  the 
two  communities  with  a  heart-sinking  feeling  coming 
over  me  and  saying,  "  Who  is  sufficient  for  these 
things  ?  "  Yet  I  do  see  the  Lord  has  been  making  a 


154     The  Nez  Perces  Since  Lewis  and  Clark 

place  for  me  in  their  hearts.  With  what  kindly  faces 
they  have  all  met  me,  and  cordial  hand-shaking !  For 
all  knew  Miss  Kate,  although  she  knew  few  of  them. 
I  never  had  greater  longings  for  fitness  to  serve  than 
now,  and  although  the  spiritual  is  never  forgotten  in 
our  intercourse,  the  secular  must  have  a  place  in  all 
Indian  work.  There  is  much  need  of  work  for  the 
mothers  here.  Some  of  them  have  daughters  who 
will  be  coming  home  from  the  training-school  soon, 
and  they  will  have  much  to  contend  with  on  their 
return. 

I  reached  the  little  Indian  home  by  the  mill,  and 
here  in  young  Mrs.  Noah's  house  will  rest  awhile. 
Two  men  are  here — father  and  son.  All  is  so  clean, 
and  everything  in  its  place.  The  bedsteads  of  rough 
boards,  the  chairs  clumsy,  and  the  family  such  a  pic- 
ture. The  young  wife,  perhaps  not  twenty  years  old, 
the  mother  of  a  dear  little  girl  of  five,  and  a  boy  of 
two.  The  grandmother,  a  very  young  one,  a  widow 
indeed,  completes  this  Christian  household.  Mother, 
grandmother  and  children  have  been  in  daily  attend- 
ance in  my  school  since  it  was  opened  this  winter. 
They  have  beautiful  faces.  How  often  I  have  looked 
from  the  gentle  children  to  the  gentle  mother  and 
grandmother,  and  thought  of  what  Paul  wrote  to 
Timothy,  about  the  faith  "  that  first  dwelt  in  thy 
mother  Eunice,  and  grandmother  Lois."  It  might 
have  been  said  the  faith  of  thy  mother  Amelia,  and 
grandmother  Mrs.  Timothy.  How  gracefully  either 


The  Semi-Centennial 

of  these  women  would  don  an  apron  and  step  around 
my  schoolroom  as  teacher  of  something  they  had 
been  taught  the  Friday  before.  What  nice  bread  I 
have  seen  in  this  home ! 

Are  you  disappointed  in  this  picture  that  I  have 
made  ?  The  poor  women  here  at  Lapwai  have  never 
had  any  work  among  them.  But  few  of  them  have 
ever  seen  into  the  home  of  a  white  family.  I  try  to 
make  mine  as  bright  as  possible.  Noah's  little 
home  by  the  mill  has  some  ornaments  of  their  own 
making. 

The  next  fall,  after  I  moved  to  Lapwai,  in  1886, 
was  the  semi-centennial  of  the  mission,  the  fiftieth 
anniversary  of  the  coming  of  Mr.  and  Mrs.  Spalding 
to  the  Nez  Perces.  Very  appropriate  indeed  it  was 
that  the  memorial  services  should  be  held  in  the  large 
new  church.  This  was  not  a  matter  simply  of  in- 
terest at  Lapwai,  but  to  the  whole  tribe.  It  was  not  a 
very  good  time  to  hold  it,  in  November,  with  the  old 
people  to  come  from  a  distance ;  but  the  most  of 
them  came.  Mr.  Deffenbaugh  made  out  the  program, 
which  through  the  day  was  to  be  the  giving  of  reminis- 
cences by  the  old  people,  and  the  five  evenings  were  to 
be  spent  in  worship.  How  pleased  the  old  people 
were,  to  be  literally  and  figuratively,  to  the  front. 
Each  old  person  when  called  upon  would  come  for- 
ward as  if  he  were  coming  to  the  witness-stand. 
There  had  been  much  surmising  from  end  to  end  of 
the  reservation  as  to  what  kind  of  a  meeting  it 


156     The  Nez  Perces  Since  Lewis  and  Clark 

would  be.  Billy  got  the  nearest  to  it,  I  think,  when  he 
said,  "  It  will  be  just  like  a  presbytery."  He  knew  a 
presbytery  was  a  delightful  place.  He  went  some- 
times as  an  elder,  sometimes  as  a  sightseer. 

These  exercises  through  the  day  and  evening  were 
kept  well  in  hand  by  Mr.  Deffenbaugh,  leaving  me 
free  to  take  notes,  of  which  I  append  some : 

Billy  said,  "  Our  people  used  to  worship  the  sun  as 
our  father  and  the  earth  as  our  mother.  At  last  a 
trapper,  I  am  not  quite  sure  who  he  was — think  maybe 
he  was  a  half-breed,  told  us  about  the  true  God." 

Elder  Paul's  story  was,  "  The  first  white  man  to  tell 
us  was  the  priest — perhaps  near  to  where  the  Coeur 
d' Alene  mission  is  now.  He  told  the  Nez  Perces  how 
to  worship  as  the  Catholics  did.  Many  doubted  if 
what  he  said  was  true,  and  for  that  reason  they  sent 
four  men  to  inquire  about  the  truth." 

Elder  Paul  was  the  father  of  our  present  Elder  Matt 
Whitfield.  Paul  was  a  stout,  heavy-set  man,  and  a 
short  time  before  this  meeting  had  been  made  a  judge. 

Billy  said,  "  The  people  used  to  be  afraid  of  their 
priest — not  Catholic  priest.  They  had  a  white  pole. 
One  priest,  Ta-wish-wa-hickt,  told  them  if  they  went 
near  it  they  would  die.  He  told  them  to  worship  him, 
and  give  him  everything  he  needed,  and  he  used  to  tell 
them  to  give  him  a  young  girl  for  his  wife,  and  they 
obeyed.  They  worshipped  by  dancing  around  the 
pole.  The  pole  had  flags  on  it.  We  do  not  know 
where  the  flags  came  from.  It  is  hard  to  tell.  In 


The  Semi-Centennial  157 

their  dancing  they  were  careful  not  to  go  nearer  than 
within  two  hundred  feet  of  the  pole." 

Dear  old  Billy  !     How  he  enjoys  the  light  now. 

Paul  said  :  "  They  used  to  give  horses  or  anything 
the  priests  asked  for."  The  first-fruits  were  given  them, 
also  tithes,  much  as  the  Israelites  used  to  do.  How 
many  of  their  old  ways  were  like  the  children  of 
Abraham ! 

Kamas,  of  Kamiah,  marches  up  the  aisle  with 
martial  tread  and  important  air  to  tell  where  and  how 
they  knew  about  the  white  man  and  the  white  man's 
God.  He  knows  his  story  is  true.  Then  he  gives 
the  story  of  Wat-ku-ese  in  all  its  details.  Wat-ku-ese 
was  the  woman  wfio  was  taken  captive  and  saw  the  first 
white  people. 

Billy  again :  "  I  saw  many  white  men  over  in  the 
Buffalo  country,  when  I  heard  my  cousin  was  dead." 

Billy's  cousin  was  one  of  the  two  younger  men  of 
the  four  who  went  to  St.  Louis. 

Billy  resumes  :  "  I  saw  there  Hi-yuts-to-he-nin  who 
was  one  of  the  four.  He  came  back  alone.  When  I 
saw  him  he  was  talking  with  a  trapper  over  there,  one 
of  King  George's  men.  He  called  some  of  all  the 
tribes  to  celebrate  Christmas.  That  was  the  first  I 
knew  about  Christmas." 

Noah,  the  old  elder  of  the  Lapwai  church :  "  I  re- 
member we  went  to  meet  Mr.  Spalding.  We  met  him 
opposite  Lewiston.  He  told  us  he  had  come  to  stay. 
I  think  Whitman  was  with  him." 


158     The  Nez  Perces  Since  Lewis  and  Clark 

Mr.  Deffenbaugh  here  reads  a  letter  from  Mrs. 
Spalding  to  her  sister,  written,  perhaps  in  the  buffalo 
tent  fifty  years  before.  She  calls  the  place,  "  this  dear 
spot,"  and  tells  that  the  Indians  carried  the  logs  from 
the  river  four  miles  away  for  their  house. 

Noah  says,  "  Horses  were  not  wise.  We  had  no 
harness,  no  anything.  Mr.  Spalding  taught  us  how 
to  make  garden." 

Billy  remembered  they  used  to  sing  the  year, 
"  Eighteen  hundred  and  thirty-seven,"  and  gets  up 
and  sings  it.  They  sang  the  number  so  as  to  make 
the  Indians  remember  the  year. 

James  Hines  was  a  boy  when  Rev.  A.  B.  Smith  was 
in  Kamiah.  He  says  he  rode  one  of  Mr.  Smith's 
four  horses  when  he  began  to  plow.  He  took  care, 
also,  of  the  cow. 

James  Reubens's  grandmother  tells  that  they  made 
brick,  that  they  gathered  grass  and  mixed  it  with  the 
mud  to  make  the  brick.  She  said  they  made  stoves 
in  the  same  way.  The  old  men  say  she  is  correct. 

Then  they  tell  of  Governor  White's  visit,  six  years 
after  Mr.  Spalding  came  and  of  the  Great  Council  and 
the  laws  he  made  for  them.  Mr.  Deffenbaugh  reads 
the  laws  and  then  asks,  "  Do  you  remember  it  all 
clearly  ?  "  "  Yes,  yes,"  they  answer. 

Jimmie  Slickpoo's  mother-in-law  rises  to  tell  about 
the  Whitman  massacre,  and  afterwards  Isaac  Wap-tas- 
kune  tells  all  about  the  same  thing.  They  were  among 
the  Cayuse  Indians  at  the  time.  They  gave  the  horrid 


The  Semi-Centennial  159 

details,  which  I  do  not  wish  to  repeat.  Will  only  say 
this.  They  both  spoke  of  Joe  Lewis  as  a  Mormon. 

These  old  people  all  say,  "  We  had  worship  after 
Mr.  Spalding  went  away."  Luke,  Jude,  Joseph,  Tim- 
othy, Levi  and  Eagle  led  them  in  their  worship.  Mr. 
Spalding  was  absent  about  twenty-four  years. 

So  the  five  days  of  the  Semi-Centennial  went  by  in 
giving  these  little  details.  The  evenings  were  what 
would  now  be  called  "  popular  meetings."  A  sermon 
by  one  of  the  natives — then  the  meeting  was  open  to 
all,  something  like  our  prayer-meetings  of  the  present 
day — prayer  and  song,  mixed  up  with  witness-bearing. 
Every  once  in  a  while  through  these  evening  services 
some  old  man  or  woman  would  rise  up,  and  in  thin, 
broken,  tremulous  tones,  sing  some  very  old  hymn, 
that  I  had  never  heard  before.  Sometimes  the  one 
who  had  started  the  hymn  would  sing  it  entirely 
alone.  Again,  two  or  three  voices  would  join  in  from 
the  different  parts  of  the  congregation,  plainly  saying, 
"  But  few  of  us  are  now  left  to  sing  the  old,  old  songs 
of  Zion  which  Mr.  Spalding  taught  us." 

Mu-tu,  Phoebe's  mother,  sang  "  The  Prodigal  Son  " 
throughout.  She  had  not  forgotten  a  word  of  it. 

THE  STORY  OF  MU-TU 

The  name  "  Mu-tu "  means  "  Down-the-river." 
Down-the-river,  you  exclaim.  What  a  name !  There 
are  queerer  names  than  that  one  here,  and  always 
will  be,  I  think,  for  if  the  babe  is  given  a  Christian 


160     The  Nez  Perces  Since  Lewis  and  Clark 

name  when  it  is  baptized,  it  is  a  kind  of  Sunday-best 
name.  For  home  use  it  must  have  a  long  Indian 
name.  Some  of  the  names  have  some  reason  for  them. 
For  instance  they  call  General  Howard,  whom  they 
know  and  love,  "  Ah-tin-moot  "  (without-an-arm).  The 
wife  of  one  of  their  agents  had  gold  filling  in  some  of 
her  front  teeth,  and  was  called  "  Golden  Teeth." 

But  I  must  pass  on — only  touching  the  border  of 
this  great  subject  of  Indian  names,  and  come  back  to 
Mu-tu. 

She  came  down  to  Lapwai  a  short  time  before  the 
Semi-Centennial  meetings  in  the  new  Lapwai  church. 
Slowly  she  comprehended  what  was  meant  by  cele- 
brating the  fiftieth  anniversary  of  the  Nez  Perces 
mission,  and  concluded  to  remain  until  the  meetings 
were  over,  for  she  could  remember  much  about  the 
first  missionaries.  It  was  amusing  to  listen  to  the 
talk  among  the  people  about  what  kind  of  a  meeting 
a  semi-centennial  would  be.  They  thought  it  so 
strange  that  the  old  people  were  especially  invited. 

I  sewed  two  sheets  together  and  filled  it  with  straw 
to  make  a  bed  for  Mu-tu  in  my  house,  while  she 
stayed  for  the  meetings.  She  told  me  that  she  was 
in  Lewiston  the  day  before,  twelve  or  fifteen  miles 
distant,  and  saw  there  such  a  nice,  warm,  red,  woollen 
hood,  and  said,  "  I  did  want  one  for  the  winter  so 
much.  You  know  how  far  I  have  to  ride  to  church 
in  Kamiah.  (Eight  or  ten  miles.)  But  I  could  not 
get  it,  for  I  only  had  two  bits  (twenty-five  cents)." 


The  Semi-Centennial  161 

That  afternoon  she  earned  four  bits  more,  piling  wood, 
and  as  much  more  the  next  day.  How  rich  she  was 
then.  One  dollar  and  twenty-five  cents  !  She  put  all 
her  bits  together  in  a  kind  of  pocket  with  strings  to  it, 
and  tied  it  around  her  waist  under  her  dress,  telling 
me  with  a  beaming  face,  like  a  happy  child,  all  she 
was  going  to  get  with  that  money.  First  of  all,  that 
hood,  and  then,  tea,  coffee  and  sugar  for  the  winter. 
She  would  go  to  Lewiston  for  her  things  after  the 
meetings  were  over. 

The  meetings  began  the  next  day,  with  Mu-tu 
always  present — morning,  afternoon,  and  evening. 
On  the  last  day,  Mr.  Deffenbaugh  explained  to  them 
what  a  thank-offering  meant,  and  put  the  question, 
"  Now  is  it  in  your  hearts  to  make  a  thank-offering  to 
the  Lord  for  what  He  has  done  for  you?"  There 
was  no  response.  He  said,  "  If  such  is  in  your  hearts, 
I  will  receive  it,  and  send  it  to  the  Board  of  Foreign 
Missions,  so  they  can  send,  or  help  send,  the  light  to 
some  other  tribe,  or  people,  sitting  in  darkness."  One 
after  another  stepped  up  to  the  stand  and  laid  down 
their  silver  pieces.  Their  silver  "  bits "  must  have 
turned  to  gold  under  the  Master's  eye,  for  none  of 
them  were  rich.  A  few  women  slipped  up,  and  among 
them  Mu-tu. 

Elder  Billy  sat  with  Abraham  in  the  seat  just  be- 
fore me.  I  could  not  help  it.  I  whispered  to  Billy, 
"  Won't  you  please  find  out  how  much  Mu-tu  gave?" 

His  son  Robert  at  the  stand  received  the  offerings. 


162     The  Nez  Perces  Since  Lewis  and  Clark 

Without  attracting  attention  he  did  what  I  requested 
and  whispered  back  to  me,  "  One  dollar." 

One  dollar  to  the  Lord,  and  twenty-five  cents  for 
herself! 

I  could  see — not  the  dollar,  but  the  coffee,  the  sugar 
and  tea  for  the  winter,  and  that  beautiful  hood — all 
lying  at  the  Master's  feet. 

In  a  moment  two  pictures  came  before  me.  At 
first  glance  they  seemed  just  alike.  But,  no.  This 
Nez  Perces  widow,  with  her  old  shawl,  faded  dress 
and  cotton  handkerchief  on  her  head,  looked  darker 
and  older  than  the  Jerusalem  widow,  but  there  sat  the 
very  same  Jesus  over  against  the  Treasury,  watching 
the  gifts  and  turning,  said,  "  She  hath  cast  in  more 
than  they  all." 


XIII 

FOURTH  OF  JULY  CAMP-MEETINGS  PAST 
AND  PRESENT 

Struggle  Leading  to  Separation  of  Christian  From  Heathen  Camp — 
The  Separation — White  Ministers — Heathen  Parade — Miss  Fraser's 
Letter — Camp  at  Meadow  Creek. 

IT  was  strange  that "  King  George's  men  "  (Hudson 
Bay  Company)  should  tell  the  Nez  Perces  about  the 
Fourth  of  July,  and  that  it  was  good  to  have  a  gay 
time  then.  We  have  often  wished  they  had  taught 
them  something  else,  because  out  of  this  there  has 
come  so  much  trouble. 

During  the  time  Mr.  Spalding  was  away,  from  1847 
to  1871,  they  gathered  to  celebrate  the  Fourth,  not 
for  one  day,  but  for  two  weeks,  by  drinking,  gambling, 
horse-racing  and  getting  new  wives.  Such  a  camp 
this  was  in  Kamiah  when  the  Lord  sent  those  Yakima 
ministers  to  them  with  the  message  which  brought  the 
old,  wild  doings  to  a  sudden  stop.  From  that  time 
on,  for  many  years,  the  character  of  these  July 
assemblies  was  changed,  for  they  were  kept  well  in 
hand  by  the  sessions  of  the  now  well-organized 
churches,  within  whose  bounds  they  camped.  The 
sessions  selected  camping  grounds,  and  were  very 

163 


164     The  Nez  Perces  Since  Lewis  and  Clark 

careful  to  choose  a  narrow  place,  fearing  if  they  did 
otherwise,  the  temptation  to  race  their  horses  on  the 
long  stretches  would  be  too  great  for  the  weaker  ones. 

In  those  camps  religious  services  were  held,  day 
and  night.  Some  years  each  church  would  hold  its 
own  meetings.  Then  again  the  Kamiah  people  would 
visit  the  camp  in  Lapwai,  and  perhaps  the  next  year 
the  Lapwai  people  would  return  the  visit,  the  churches 
in  Meadow  Creek  and  North  Fork  joining  in  the  wor- 
ship in  either  place. 

In  1887,  the  agency  had  been  removed — not  per- 
manently— up  to  the  fort,  four  miles  away  from  the 
Lapwai  church.  We  then  had  a  Boston  lawyer  as 
agent.  He  was  in  favour  with  the  class  of  Indians 
who  loved  the  races — and  I  presume  he  did  also. 
About  two  weeks  before  the  Fourth  of  July,  he  called 
on  Mr.  Deffenbaugh,  who  was  then  in  charge  of  the 
mission,  to  see  if  he  would  not  sanction  the  races,  and 
give  his  consent  to  the  Christian  people  camping  with 
the  heathen,  on  the  grounds  at  the  fort,  close  to  their 
old  race  ground.  There  was  no  room  for  a  race-track 
while  the  camp  was  kept  near  the  church. 

Of  course,  Mr.  Deffenbaugh  did  not  approve  of  the 
agent's  plan.  He  told  the  people  on  Sabbath  that  he 
protested  against  the  arrangement.  But  the  week  be- 
fore the  Fourth  Mr.  Deffenbaugh  was  called  away  on 
business  and  had  to  remain  over  the  Sabbath.  The 
native  minister  who  was  assisting  Mr.  Deffenbaugh  an- 
nounced from  the  pulpit  that  the  people  would  pitch 


Fourth  of  July  Camp-Meetings         165 

their  tents  up  at  the  fort  on  Wednesday.  There  would 
be  religious  services  each  day  and  communion  on 
Sabbath. 

Mr.  Deffenbaugh  came  home,  perhaps  the  following 
Tuesday,  and  found  the  people  preparing  to  go  into 
camp.  What  could  he  do  at  this  time  ?  I  told  him 
what  I  would  do.  That  I  should  not  appear  on  the 
ground,  for  any,  not  even  a  religious  service.  Mr. 
Deffenbaugh  felt  that  he  must  go  and  assist  in  the 
sacrament. 

The  Monday  following  was  the  Fourth,  and  such  a 
Fourth  they  had  not  had  since  their  heathenism.  The 
agent  rode  at  the  head  of  the  procession,  which  was 
spectacular  enough  to  please  him,  and  the  more  than 
two  hundred  whites  from  Lewiston  and  region  round 
about,  who  stood  watching  the  display  from  the 
verandas  of  the  fort  buildings,  enjoying  the  sight, 
even  to  the  naked  men  who  helped  to  make  up  the 
procession. 

The  Fourth  over,  the  races  began.  Delightfully 
situated !  So  thought  the  racers — and  many  in  camp, 
for  the  Christians  could  sit  in  their  tent  doors  and  see 
all  that  was  going  on — just  the  creek  between.  Some 
of  the  more  thoughtful  Christians  saw  the  danger  to 
Christianity.  Good  old  Elder  Paul  came  to  me  and 
said, "  I  now  see  the  door  is  open  back  to  heathenism." 

A  part  of  the  session  grew  more  and  more  troubled 
each  year,  as  they  saw  the  life  of  the  church  slowly 
ebbing  away  in  these  July  camps,  and  would  come, 


166     The  Nez  Perces  Since  Lewis  and  Clark 

and — Elijah-like — sit  under  the  juniper  tree  (their 
own,  not  mine)  saying,  "  The  church  is  gone.  We 
alone  are  left.  What  can  we  do  ?  " 

That  camp  was  the  leak  in  the  dike  to  let  the  flood 
of  sin  in  upon  them. 

Mr.  Deffenbaugh  left  the  mission  in  1888,  and  the 
native  who  succeeded  him  was  not  able  to  stem  the 
current — so  turned  and  went  with  it.  He  and  his 
elders  talked  the  situation  over  many  times  with  me, 
and  when  I  protested  against  the  mixing-up  of  re- 
ligion with  the  heathen  doings  of  the  camp,  they 
would  say,  "  We  must  follow  the  people  to  guard 
them  from  the  sins  there."  How  hard  it  was,  and 
how  long  it  took,  for  them  to  see  that  it  was  their 
place  to  step  out  and  call  the  people  to  follow  them. 
As  the  iniquity  of  the  camp  grew  stronger  each  year, 
the  church  grew  weaker  and  weaker. 

The  allotting  of  the  Indian  lands  began  in  1889,  and 
Miss  Alice  Fletcher,  the  allotting  agent,  was  in  my 
house  when  the  elders  and  Sunday-school  superin- 
tendent came,  with  bowed  hearts,  to  talk  over  another 
coming  and  much-dreaded  Fourth  of  July — that  of 
1891.  She  heard  their  troubles  and  said,  "  The  road 
is  open  to  the  good  commissioner,  Thomas  J. 
Morgan,  at  Washington."  This  gave  them  better 
hearts.  They  would  make  their  requests  of  him, 
asking  that  racing,  gambling,  and  immoral  practices 
be  prohibited  on  the  fort,  or  now  government  school, 
grounds.  This  petition  they  made  ready. 


Fourth  of  July  Camp-Meetings         167 

The  agency  at  this  time  had  been  moved  back  to 
the  old  place  near  the  church,  and  there  was  a  large 
training-school  at  the  fort  which  closed  its  term  the 
last  of  June.  A  few  of  the  Kamiah  people  came  down 
and  hurried  their  children  home,  but  most  of  the 
pupils,  young  men  and  maidens,  left  the  school 
grounds  for  the  camp,  there  to  be  dipped  and  dyed 
in  the  old  heathenism.  This,  to  me,  was  one  of  the 
most  heart-sickening  things  about  it. 

My  home  was  now  in  one  of  the  old  government 
buildings  at  the  fort,  four  miles  from  the  agency. 

Not  many  days  after  the  elders  and  Sunday-school 
superintendent  had  forwarded  their  petition  to  Wash- 
ington, there  was  a  council  of  the  wild  ones  in  the 
agent's  office,  to  plan  for  their  Fourth  of  July,  appoint 
committees,  etc.  While  they  were  in  the  midst  of  it, 
a  telegram  came  from  the  commissioner  to  the  agent, 
which  read  as  follows :  — 

"  You  will  see  that  my  order  to  School  Superintend- 
ent McConville  to  fence  up  the  race  ground  and  forbid 
all  heathenism  and  immorality  on  school  grounds  is 
carried  out." 

What  a  stir  that  made,  and  how  angry  they  were. 
Who  had  been  writing  to  Washington?  With  one 
voice,  they  said,  "  Miss  Kate,  Miss  Kate ! "  "  The 
people  will  never  have  one  heart  while  she  is  on  the 
ground.  How  can  we  get  her  away  ?  " 

My  friends  often  said,  in  those  wild  days,  "  They 
will  kill  you.  Do  not  sleep  alone  in  your  house.  You 


168     The  Nez  Perces  Since  Lewis  and  Clark 

are  the  only  hindrance  in  the  way  of  their  returning  to 
heathenism." 

But  I  never  left  my  house  for  one  night. 
(    That  Fourth  of  July  the  camp  was  made  just  outside 
the  school  ground,  half  a  mile  away,  and  heathenism 
still  raged. 

Until  1893  they  had  religious  services  in  the  camps. 
Then  they  were  given  up,  and  with  all  restraint  re- 
moved, and  heathenism  given  free  rein,  war  dancing, 
and  so  forth,  went  on  night  and  day.  They  were  al- 
ways encouraged  by  surrounding  white  people.  Rene- 
gade Indians  from  almost  every  tribe  on  the  coast 
came,  delighting  to  introduce  new  immoral  plays  into 
the  Nez  Perces  camp.  Oh  !  the  vileness  of  it  all ! 

When  the  reservation  was  thrown  open,  in  1895, 
and  the  Nez  Perces  began  to  receive  payments  from 
the  government  for  surplus  land,  in  order  to  get  this 
money  from  the  people,  the  white  man  added  his  vices 
to  those  they  already  had.  Groups  of  Indians  gamb- 
ling by  the  roadside  were  a  common  sight.  The  slot 
machine  was  here,  and  every  device  that  could  be 
thought  of,  to  get  their  dimes  and  dollars. 

In  1893,  Rev.  Alexander  Adair  was  sent  by  the 
Mission  Board  to  Lapwai,  and  in  1895  there  was  a 
little  band  of  Christians  gathered  in  the  camp  near  the 
church.  Mr.  Adair  tried  hard  to  rally  the  depressed 
followers,  but  the  heathen  camp  near  the  fort  attracted 
the  crowd.  This  demoralizing  camp  continued  each 
year  until  1897,  or  for  ten  years  after  the  flood-gates 


Fourth  of  July  Camp-Meetings         169 

were  opened,  which  not  only  nearly  swamped  the 
Lapwai  church,  but  all  the  others  felt  the  effect  to 
some  extent. 

Where  was  I  these  ten  years  ?  Standing  alone,  un- 
til 1894,  when  two  of  the  elders  and  a  few  Christians 
refused  to  go  into  camp.  In  the  next  two  or  three 
years,  a  few  more  were  added  to  the  opposing  number, 
and  in  1 897  the  elders  said, "  Let  us  have  our  own  camp, 
even  if  there  are  only  two  or  three  of  us."  In  the  few 
years  preceding,  the  churches  had  suffered  great  losses. 
Miss  McBeth  had  died  in  1893,  Robert  Williams,  the 
faithful  Kamiah  pastor,  and  his  father,  our  dear  old 
Elder  Billy,  died  in  1896.  Death  had  called  good 
Elder  Paul  from  the  Lapwai  church.  Three  of  its 
elders  had  resigned.  Those  remaining  were  Abraham 
Brooks,  Matt  Whitfield  and  John  Allen.  The  Lord 
had  been  preparing  these  men  for  the  hard  work  be- 
fore them,  and  they  shrank  not  from  the  fierce  conflict 
when  they  saw  it  clearly  their  duty  to  help  the  Chris- 
tians out  of  the  deep  mire  into  which  they  had 
fallen. 

At  the  spring  meeting  of  the  presbytery  in  1897 
they  showed  their  troubled  hearts,  and  the  white 
brethren  there  encouraged  them  to  take  their  stand  for 
the  right.  A  letter  was  written  to  the  Nez  Perces 
Christians  by  Dr.  Gunn,  the  Synodical  Missionary, 
which  closed  with  the  text,  "Wherefore  come  out 
from  among  them,  and  be  ye  separate,  saith  the  Lord, 
and  touch  not  the  unclean  thing,  and  I  will  receive 


170     The  Nez  Perces  Since  Lewis  and  Clark 

you.  And  will  be  a  Father  unto  you,  and  ye  shall  be 
My  sons  and  daughters,  saith  the  Lord  Almighty  " 
(2  Corinthians  6:  17,  18). 

About  two  weeks  before  the  people  were  to  go  into 
camp,  the  elders  called  Rev.  James  Hayes,  of  the  First 
Church  of  Kamiah,  down  to  Lapwai  to  read  the  letter 
from  the  presbytery  to  the  people,  which  he  did  after 
preaching  an  appropriate  sermon.  The  announcement 
was  made  that  the  Christians  would  camp  in  the  gov- 
ernment school  field  at  the  fort,  which  would  leave 
only  twenty  acres,  the  mission  ground,  between  the 
Christian  and  the  heathen  camp.  The  session  further 
announced  that  they  expected  all  Christians  to  pitch 
their  tents  there,  but  if  they  chose  to  camp  with  the 
heathen,  they  must  stay  there.  There  was  to  be  no 
crossing  over  from  one  camp  to  the  other — not  even 
to  take  the  Lord's  Supper,  which  was  to  be  administered 
on  the  Sabbath.  Those  who  went  into  the  heathen 
camp  were  to  be  considered  suspended  members  until 
such  time  as  they  chose  to  show  sorrow  for  their  acts 
and  confess  their  sin. 

Some  of  the  leaders  of  the  wild  ones  were  sitting 
just  inside  the  church  door,  listening  to  this,  and  there 
was  a  great  muttering  among  them.  As  soon  as  the 
service  closed,  one  of  them  rode  around  the  church, 
giving  in  a  loud  voice  an  invitation  to  all  Christians  to 
come  to  the  heathen  camp,  and  announcing  that  there 
would  be  worship  there.  He  said,  "  No  one  has  any 
right  to  divide  the  people.  The  Lord  will  do  that 


Fourth  of  July  Camp-Meetings         171 

when  He  comes."  And  many  a  weak  brother  and 
sister  felt  as  he  did. 

Sure  enough,  they  tried  to  have  worship,  with 
George  Waters,  the  Yakima  minister,  conducting  the 
services. 

Now  the  battle  was  on,  and  every  one  must  show  his 
or  her  colours.  It  was,  "  Who  is  on  the  Lord's  side  ? 
Who  ?  " 

You  can  imagine  what  a  hard  thing  it  was,  for  draw- 
ing the  line  so  closely  meant  separating  families,  Chris- 
tian from  heathen,  and  almost  parting  husbands  and 
wives.  Indeed,  some  of  our  good  Christian  women 
were  told  by  their  heathen  husbands,  "  If  you  do  not 
come  with  us  to  the  heathen  camp,  we  will  get  other 
wives."  And  these  were  the  fathers  of  their  children, 
and  so  several  women  with  very  sorrowful  hearts  went 
into  the  heathen  camp  the  first  year.  The  question 
with  us  all  was,  who  will  be  strong  enough  to  stand 
this  severe  test  ?  The  strife  was  so  fierce  it  seemed 
as  though  it  was  a  hand-to-hand  conflict  with  the 
devil. 

From  that  on,  our  hearts  were  up  and  down,  for  we 
often  heard  the  report  that  this  or  that  church  on  the 
reservation  was  not  coming  to  our  help.  Neverthe- 
less, at  the  appointed  time  our  Lapwai  committee 
pitched  their  tents  and  began  preparations  by  hauling 
wood  and  tent-poles  from  the  mountain,  twenty  miles 
away,  for  the  expected  visiting  brethren. 

The  great  worship  tent  was  put  up  and  nicely  seated 


172     The  Nez  Perces  Since  Lewis  and  Clark 

and  lighted  with  chairs  and  lamps  from  the  govern- 
ment school. 

Preparations  were  also  going  on  in  the  heathen 
camp  with  great  vigour. 

Oh !  what  anxious  days  they  were,  and  how  we 
watched  the  people  to  see  whether  they  would  turn 
into  the  Christian  camp  or  pass  on  to  the  other  side. 
Our  hearts  were  gladdened  by  seeing  the  bravery  of 
some,  and  saddened  by  the  weakness  of  others.  How 
happy  our  Lapwai  people  were  when  they  saw  com- 
ing to  the  Christian  camp  Rev.  James  Hayes,  with 
nearly  all  of  his  First  Church  of  Kamiah,  Rev.  Moses 
Monteith,  with  many  from  the  Second  Church  of  Ka- 
miah, Rev.  Robert  Parsons,  and  his  Meadow  Creek 
people,  and  Rev.  William  Wheeler  with  a  number 
from  the  North  Fork  church  ! 

The  load  was  lifted  from  our  hearts.  It  seemed  as 
though  we  were  living  in  Nehemiah's  time  and  that 
these  faithful  servants  had  heard  the  sound  of  the 
trumpet  at  the  weak  point,  and  the  cry,  "  Resort  ye 
hither  unto  us.  Our  God  shall  fight  for  us  ! "  Nobly, 
also,  did  the  white  ministers  of  the  Walla  Walla  Pres- 
bytery rally  around  their  Nez  Perces  brethren.  How 
much  we  owe  to  them  for  always  holding  up  our 
hands  here. 

The  first  white  minister  to  arrive  was  a  young  man, 
lately  from  the  East,  who  had  taken  up  work  on  the 
Nez  Perces  prairie.  The  next  was  the  oldest  minister 
in  the  presbytery.  They  had  a  room  in  my  home. 


Fourth  of  July  Camp-Meetings         173 

Those  who  came  later  lodged  in  the  Rondthaler  Cot- 
tage, the  students'  home  near  by. 

Remember,  our  house  was  just  between  the  two 
camps.  On  one  side  was  the  sound  of  tom-toms  and 
war  dancing.  On  the  other,  the  songs  of  Zion  and 
the  praise  of  worshippers. 

Fourth  of  July  came.  A  great  day  among  the 
heathen  !  They  were  to  have  a  sham  battle,  and  a 
parade,  the  horses  to  wear  trimming  and  the  riders  to 
be  bedecked  in  paint  and  feathers  and  to  wear  war 
bonnets  and  beads.  It  was  to  be  a  most  gorgeous 
display — their  recent  payments  making  this  possible. 
From  my  chamber  window  the  old  and  the  young  min- 
ister looked  over  to  see  the  stir,  and  the  forming  lines  of 
warriors  in  the  heathen  camp.  Going  to  the  foot  of  the 
stairway  a  little  later,  I  called  up  to  them,  but  there 
was  no  answer.  I  then  looked  out  the  back  door. 
Could  I  believe  my  eyes  !  Yes,  there  far  in  advance 
was  the  young  Eastern  minister  making  for  the  heathen 
camp,  the  older  one  following  as  best  he  could  over 
the  rocky  creek  bottom  !  Their  presence  of  course 
gave  the  heathen  great  pleasure,  and  also  furnished  an 
excuse  to  our  weaker  ones  for  breaking  over  the  line 
drawn  and  entering  the  heathen  camp  to  gratify  their 
inclinations  as  well. 

The  next  day,  Elder  Matt  Whitfield  followed  me 
out  of  the  worship  tent,  with  a  troubled  face,  and  said, 
"  Miss  Kate,  we  want  you  to  make  a  '  te-mas '  (writ- 
ing) for  us  to  take  to  presbytery  with  charges  against 


174     The  Nez  Perces  Since  Lewis  and  Clark 

those  white  men  for  going  over  to  the  heathen  camp. 
The  presbytery  made  a  law  that  there  should  be  no 
crossing  over,  and  you  know  what  a  fierce  struggle 
we  have  had  to  make  this  separation,  and  now  these 
white  men  have  broken  our  arms,  and  opened  the 
road  for  others  to  follow  them."  I  saw  how  serious  it 
was,  but  thought,  "  The  Nez  Perces  will  not  be  going 
to  presbytery  for  more  than  six  months.  Perhaps 
they  will  forget  it."  But  the  next  April,  when  on  my 
way  to  presbytery,  Elder  Matt  came  running  up  from 
the  church,  and  asked  if  I  had  that  writing.  I  asked, 
"  What  writing  ?  "  He  replied,  "  The  charges  to  pres- 
bytery against  those  white  ministers."  I  said,  "  That 
is  not  my  business.  That  is  yours.  I  only  carry  the 
session  records."  He  said,  "  All  right.  Then  Eddie 
(E.  J.  Connor)  will  write  it  for  us." 

He  did,  and  Elder  Matt  carried  the  document,  which 
was  examined  by  the  presbytery,  and  the  offenders 
were  severely  reproved.  Our  elder  came  home  quite 
well  satisfied  to  think  the  presbytery  did  not  pass 
lightly  over  the  breaking  of  a  law,  although  it  had 
been  made  for  Indians  and  broken  by  the  white 
brethren.  The  offenders  laughingly  told  the  presby- 
tery that  I  should  be  called  up  to  make  my  bow,  for  if 
I  had  not  given  them  the  field-glass  to  see  the  heathen 
sights,  they  might  never  have  been  tempted  to  go. 

The  day  of  the  Fourth  we  heard  that  the  wild  ones 
had  planned  to  lead  the  heathen  procession  around 
and  right  through  the  Christian  camp.  This,  the 


Fourth  of  July  Camp-Meetings         175 

Christians  considered,  would  be  an  insult.  They  went 
to  Col.  Edward  McConville  in  the  school  office,  to  tell 
their  trouble,  and  he  at  once  said,  "  Forbid  them  set- 
ting a  foot  on  school  grounds,  and  if  you  need  any 
help,  call  on  me."  After  a  few  minutes'  hurried 
council,  seven  Christian  men  rode  out  and  formed  a 
line  across  the  road  on  the  edge  of  the  school  grounds 
in  front  of  the  mission  home.  They  turned  their 
horses'  heads  facing  the  oncoming  hundreds.  The 
lane  was  full,  from  fence  to  fence,  for  a  quarter  of  a 
mile,  with  yelling,  painted  Indians.  On  they  rode, 
till  they  came  to  the  line  of  seven  Christian  men. 
They  were  determined  to  pass  through,  but  were 
halted,  and  there  were  several  speeches,  first  from  one 
side — then  from  the  other.  The  seven  men  never 
wavered.  It  was,  "  Thus  far  shalt  thou  go,  and  no 
farther."  Finally  the  multitude  turned  their  horses 
and  rode  back  the  other  way,  and  we  felt  that  the  day 
of  miracles  was  not  yet  past. 

I  did  not  see  it  all.  I  had  fled  to  the  One  who  was 
able  to  hold  the  glittering  pistols  in  the  belts. 

We  all  felt,  when  that  camp-meeting  of  1 897  was  over, 
that  although  the  church  roll  was  not  quite  so  long  as 
before,  those  who  took  their  stand  on  the  Lord's  side 
were  strengthened  by  the  separation.  It  seemed  now 
to  them  they  were  no  longer  going  with  the  current, 
but  had  faced  about  to  stem  it.  How  closely  the 
Christians  in  that  band  seemed  to  be  bound  together 
now.  We  could  see  this  in  many  ways. 


176     The  Nez  Perces  Since  Lewis  and  Clark 

Quite  a  number  of  church-members  that  first  year 
camped  with  the  wild  ones,  notwithstanding  the 
strict  law  made  by  the  session.  Some  of  these  dis- 
obedient ones  did  not  make  their  appearance  in  church 
for  weeks  afterwards.  How  lonely  they  must  have  felt, 
after  years  of  regular  attendance !  The  churches  are 
the  centres  of  interest  throughout  the  tribe.  It  is 
hard  even  for  the  godless  to  stay  away. 

Our  eyes  were  anxiously  scanning  the  people  each 
day  in  search  of  the  missing  ones.  One  by  one  they 
slipped  into  their  old  seats,  and  as  the  next  commun- 
ion approached,  the  elders  kindly,  but  firmly,  reminded 
those  who  were  in  that  camp  of  the  law  which  had 
been  made — that  if  they  did  go  there  and  stayed 
there,  they  were  to  be  considered  suspended  until 
they  confessed  their  sin  and  sorrow  for  it.  I  see  by 
the  session  book,  that  before  communion  day  ten  had 
appeared  before  the  session,  eight  women  and  two  men. 
The  first  woman  to  come  said,  "  It  was  not  with  my 
own  will  I  went  to  that  camp,  but  all  of  my  family 
went  there.  I  did  not  feel  good  after  I  got  there,  and 
soon  after  went  back  to  my  own  home."  Another 
said,  "  I  went  with  my  daughter  but  stayed  only  one 
night — then  crossed  over  with  my  bedding  to  the 
Christian  camp." 

The  law  was  they  were  not  to  keep  crossing  back 
and  forth. 

One  was  an  old  woman,  almost  blind.  She  said, 
" 1  came  from  the  Potlatch  Creek — went  with  my  chil- 


Fourth  of  July  Camp-Meetings         177 

dren,  not  knowing  there  were  two  camps."  Another 
took  her  seat  saying,  "  It  was  not  of  my  own  will.  It 
was  my  husband's  will.  I  had  no  wish  or  desire  to  go, 
and  after  I  was  there  I  felt  as  if  I  were  tied  down  with 
strong  cords."  All  knew  this  good  woman  was  telling 
the  truth.  The  next  had  about  the  same  story,  say- 
ing, "  My  husband  commanded  me  with  power  to  go 
to  the  heathen  camp,  and  said, '  If  you  do  not  go,  I 
will  take  another  wife  there.' "  The  next  woman 
said,  "  You  know  my  husband,  my  mother,  my 
brothers,  all  go  to  that  camp.  My  husband  said  to 
me, '  We  separate  right  now,  if  you  do  not  accompany 
me.'  "  The  last  woman  had  the  same  excuse,  "  My 
husband  commanded  me  to  go." 

So  you  see  this  line  ran  right  through  families. 
The  Nez  Perces  are  strong  characters,  and  require 
heroic  measures  in  dealing  with  them.  All  who  came 
before  the  session  with  burdened  hearts,  confessing 
their  sin,  and  promising  not  to  go  back  again,  were 
restored.  Each  one  was  asked,  "  Did  you  take  any 
part  in  the  heathen  performances  there  ?  "  Not  one 
had,  although  two  of  them  acknowledged  that  they 
watched  the  others.  A  few,  a  very  few,  of  the  church- 
members  who  entered  that  camp,  have  never  been 
restored.  Only  three,  I  think. 

To  belong  to  the  session  of  an  Indian  church  means 
hard  work.  From  a  human  standpoint,  if  it  had  not 
been  for  the  two  strong  men  whom  the  Lord  had  but 
lately  called  to  the  eldership,  and  the  Sunday  school 


178     The  Nez  Perces  Since  Lewis  and  Clark 

superintendent,  this  pulling  of  the  church  out  from  the 
heathenism  into  which  it  had  been  sliding  for  the  last 
ten  years  could  not  have  been  accomplished.  From 
that  camp-meeting  of  1897  to  this  day,  the  Lapwai 
church  has  been  growing  in  strength.  It  is  to  the  front 
now — a  well-ordered,  well-established  church,  with 
its  Sabbath-school,  its  Christian  Endeavour,  and  its 
missionary  and  temperance  societies,  which  are  models 
for  the  other  churches.  In  its  contributions  it  stands 
second  in  the  presbytery.  Is  it  not  always  so,  when 
an  individual  or  a  church  gives  up  compromising  with 
the  world  and  the  devil  ?  The  Lord  shows  His  ap- 
proval and  gives  His  blessing.  The  very  next  winter 
after  the  separation  into  two  camps,  the  Lapwai 
church  received  such  a  blessing  as  it  had  not  known 
for  years. 

How  often  I  felt  like  saying,  "  Now  let  Thy  serv- 
ant depart  in  peace,"  for  I  have  lived  to  see  a  band  of 
Lapwai  Christians  strong  enough  to  stand  alone  against 
heathenism. 

Next  year,  the  two  camps  were  in  just  the  same 
places — the  mission  ground  separating  them,  the  mem- 
bers of  the  Lapwai  church  nearly  all  in  the  right 
camp.  But  oh  !  what  a  blow  we  received  from  an  un- 
expected quarter,  for  when  the  friends  from  Kamiah 
and  Meadow  Creek  came  stringing  down  to  the  Chris- 
tian camp  in  great  numbers,  one  of  the  native  minis- 
ters, two  elders,  and  some  church-members  from  the 
Second  Church  of  Kamiah,  boldly  passed  the  Chris- 


Fourth  of  July  Camp-Meetings         179 

tians  and  mission  house,  and  entered  the  heathen 
camp,  guided  by  one  of  their  wild  leaders  of  that 
camp.  The  music  struck  up  over  there  giving  them  a 
hearty  welcome.  This  minister  was  not  in  charge  of 
any  church  at  that  time.  Of  course,  they  then  had 
religious  services  in  that  camp.  Even  those  men  and 
women  over  there  wanted  the  name  of  religion  over 
them.  We,  in  the  Christian  camp,  could  hear  their  war 
drums  and  dancing,  while  they  could  hear  our  songs 
of  praise.  Later  those  two  weak  elders  resigned — it 
was  the  easiest  thing  they  could  do.  The  minister's 
case  was  taken  to  presbytery,  and  he  was  silenced  for 
six  months. 

In  that  Christian  camp  that  second  year  it  was  de- 
cided that  the  camp-meetings  should  be  held  after 
this,  in  or  near  the  different  churches.  Lapwai  was 
considered  strong  enough  now  either  to  be  left  at 
home,  or  to  be  a  visiting  church.  A  large  tent  was 
bought  by  the  people,  and  ever  since  that  the  meet- 
ings have  been  going  the  rounds  of  the  churches. 

The  next  year  the  heathen  camp  divided  in  two,  and 
has  never  since  been  united.  One  company  celebrates 
up  near  the  old  fort — not  on  the  school  grounds, 
however, — the  other  down  on  the  banks  of  the  Clear- 
water.  The  spirit  has  gone  out  of  their  camps.  If  it 
were  not  for  the  whites,  who  flock  around  them  to  see 
their  doings,  they  would  be  even  weaker. 

The  government  talks  of  civilizing  Indians,  but 
wants  them  to  appear  at  great  fairs  in  their  old 


180     The  Nez  Perces  Since  Lewis  and  Clark 

heathen  toggery,  and  go  through  heathen  performances, 
which  is  not  very  consistent. 

Tired  as  we  are  some  years,  the  Christian  camp- 
meeting  must  be  kept  up  as  long  as  there  is  a  demor- 
alizing camp  to  go  to.  The  children,  the  young  peo- 
ple, and  some  of  the  older  ones,  must  go  somewhere, 
and  if  no  wholesome  place  is  provided,  they  will  go  to 
the  other  place. 

Miss  Julia  Fraser  gives  the  following  description  of 
the  camp  of  1904,  in  a  letter  to  Mr.  A.  J.  Ralston,  of 
San  Francisco : 

Miss  McBeth,  Miss  Crawford  and  I  have  just  re- 
turned from  the  Nez  Perces  camp-meeting,  and  I 
never  had  such  a  wonderful  experience.  I  never 
thought  that  anything  in  this  world  could  be  so 
marvellous. 

We  have  six  Indian  churches,  and  this  year  the 
Meadow  Creek  church,  which  is  about  forty  miles 
from  Lapvvai,  entertained  the  camp-meeting.  Tent- 
poles,  pasture  and  wood  are  provided  by  the  hostess 
church,  while  the  people  bring  their  own  tents,  bed- 
ding and  food. 

To  avoid  the  dust  we  went  a  day  in  advance  of  the 
people,  and  were  comfortably  settled  in  Elder  John- 
son Boyd's  house  before  the  Lapwai  people  came. 
Fancy  living  in  an  Indian's  house.  Everything  was 
as  neat  and  clean  and  attractive  as  could  be.  Elder 
Boyd  and  his  wife  moved  out,  and  lived  over  in  a  tent 
on  the  camp,  and  left  everything  for  us  to  use.  There 
were  three  good-sized  rooms  in  the  house,  and  two  of 
them  had  been  newly  papered.  They  were  carpeted 
and  well  furnished. 

It  was  an  inspiring  sight  the  evening  the  Lapwai 


Fourth  of  July  Camp-Meetings         181 

people  came  over  the  hills  to  Meadow  Creek.  These 
Indians  are  very  courteous  and  polite,  and  every  little 
particular  is  carefully  planned.  When  they  camped 
for  lunch,  a  spokesman  was  elected,  who  was  one  of 
the  five  riding  at  the  head  of  the  procession,  and  who 
responded  to  the  greetings  given  by  the  head  of  the 
Meadow  Creek  delegation. 

The  Nez  Perces  are  passionately  fond  of  children  ; 
their  own,  of  course,  but  childhood  in  general  appeals 
to  them.  Two  little  children  rode  with  the  leaders  of 
the  procession,  one  a  little  girl  and  the  other  a  boy. 

After  the  leaders  came  the  two-horse  carriages, 
twenty-four  of  them  (and  several  more  came  the  fol- 
lowing days).  Then  the  horsemen — such  a  great 
body  as  I  could  not  count.  Now,  those  people  had 
been  two  days  on  the  road.  It  was  hot  and  dusty  and 
quite  late,  and  we  knew  they  must  be  hungry,  but 
there  was  no  undue  haste  or  hurry  or  rush.  No  one 
broke  line,  but  each  waited  for  their  assigned  place, 
and  then  in  a  great  circle  the  tents  were  pitched,  back 
of  them  the  wagons  drawn  up,  and  then  the  horses 
were  all  driven  off  in  a  great  bunch  to  a  fine  pasture, 
several  miles  off.  They  told  me  there  were  at  least 
five  hundred  horses.  I  know  I  never  saw  such  a 
number. 

In  the  centre  of  the  camp  was  the  beautiful  little 
church,  and  directly  back  of  it  was  the  great  tent, 
where  all  the  meetings  were  held.  And  those  meet- 
ings !  How  often  I  wished  you  were  there.  And  the 
singing — it  was  inspiring.  These  dear  people  put 
themselves  so  into  their  worship,  their  singing,  their 
speaking,  their  praying,  that  you  catch  their  en- 
thusiasm. 

Many  hymns  are  translated  into  Nez  Perces,  and 
these  they  sing  without  the  organ.  There  is  a  weird- 
ness  and  beauty  about  them  which  cannot  be  de- 
scribed. Then  Miss  Crawford  has  taught  them  Eng- 


182     The  Nez  Perces  Since  Lewis  and  Clark 

lish  hymns,  for  which  she  always  plays  the  organ. 
They  love  to  sing,  and  they  would  gladly  put  in  every 
minute  between  meetings  (and  none  of  the  meetings 
are  short)  singing.  I  used  to  wonder  at  Miss  Craw- 
lord's  power  of  endurance,  but  one  of  the  young  men 
evidently  voiced  the  sentiments  of  all  when  he  told 
her  "  We  can  rest  after  camp-meeting,  when  we  can- 
not learn  new  songs."  They  all  love  her  devotedly, 
and  she  has  wonderful  influence.  Miss  McBeth  told 
me  that  her  sister,  Miss  Susan  McBeth,  had  always 
said  to  teach  the  Indians  to  sing,  and  sing  in  their 
own  language,  and  that  she  believed  the  Nez  Perces 
had  had  the  Gospel  fairly  sung  into  them. 

I  had  expected  to  write  to  you  of  the  meetings  on 
Sabbath,  especially  the  communion  service  of  the 
Christian  Endeavour  and  Sunday-school  and  temper- 
ance meetings,  of  the  patriotic  service  on  the  fourth, 
and  of  the  great  feast  on  the  fifth,  when  the  Indians 
entertained  over  six  hundred  people  at  as  elaborate  a 
banquet  as  I  ever  attended  ;  but  I  really  must  leave 
something  to  talk  about  when  I  get  home. 

Miss  McBeth  does  not  need  to  go  on  the  platform 
to  reach  the  people.  She  will  sit  down  on  a  wood- 
pile and  talk  (of  course  in  Nez  Perces)  to  a  leader,  and 
an  hour  later  I  will  be  thrilled  by  such  a  speech  on 
temperance  as  I  never  in  all  my  life  heard.  Of  course 
it  is  in  Nez  Perces,  and  I  don't  understand  a  word,  but 
I  do  get  into  the  spirit  of  it. 

This  is  the  bright  side  of  life  here :  the  heathen 
camp  at  Lapwai,  where  gambling,  racing,  intemper- 
ance and  all  sorts  of  vileness  go  on,  is  the  dark  side. 
And  yet  white  people  flock  to  see  it  and  to  make 
money  out  of  it.  The  lines  are  drawn  very  sharply 
between  the  heathen  and  Christian  Indians,  and 
necessarily  so.  There  is  a  long  story  about  this 
which  I  will  leave  for  another  time.  But  we  can  be 
greatly  encouraged  at  what  has  been  accomplished, 


Fourth  of  July  Camp-Meetings         183 

and  the  success  of  the  past  must  cheer  us  on  to  greater 
things  in  the  future.  But,  oh  !  I  wish  you  were  here 
to  see  it  all ! 

Each  year  there  are  numbers  leaving  the  heathen 
ranks  to  camp  with  the  Christians.  There  were  five 
Christian  families  in  the  camp  at  Lapwai  in  1906  who 
had  been  heathen  and  pitched  their  tents  with  the  war 
dancers  the  year  before. 


XIV 

THE  ALLOTMENT  OF  LAND 

Miss  Fletcher  and  Miss  Gay — Opening  of  the  Reservation — First  Mis- 
sionary Society — Presbytery — Rev.  James  Hayes — Synod  at  Mos- 
cow— What  the  Nez  Perces  are  Doing  for  Themselves. 

Miss  ALICE  C.  FLETCHER,  the  allotting  agent, 
reached  the  Nez  Perces  reservation  in  the  summer  of 
1889.  She  came  as  an  unpleasant  surprise.  We  had 
heard  indirectly,  not  officially,  of  her  approach.  Our 
agent  at  that  time  had  failed  to  talk  the  allotting  busi- 
ness over  with  the  people.  The  Nez  Perces  are 
usually  very  cordial  in  their  greeting  of  strangers,  but 
there  was  no  hand-shaking  with  this  good  woman.  How 
ashamed  some  of  them  felt  after  they  knew  her,  be- 
cause they  had  received  her  so  coldly.  Many  were 
opposed  to  allotment — not  to  just  receiving  their  land 
in  severalty,  but  to  the  giving  up  of  the  surplus  land, 
and  to  the  settlement  of  the  whites  among  them, 
which  they  knew  would  follow  the  allotment.  The 
next  Sabbath  after  she  came,  she,  with  two  other 
ladies,  appeared  in  the  Lapwai  church.  It  was  a  sad 
looking  assembly,  the  women  especially  giving  but 
momentary  glances  at  the  strangers,  and  asking  me 
on  the  outside,  "  Which  one  of  these  women  is  the 
one  ?  " 

184 


The  Allotment  of  Land  185 

They  had  no  spirit  in  the  singing  that  day.  Their 
harps  were  on  the  willows.  There  was  depression  in 
pulpit  and  pew.  They  could  hear  in  the  near  future 
the  tramp — tramp — tramp  of  the  incoming  whites  on 
the  home  land,  although  the  government  about  thirty 
years  before  had  promised  they  should  never  be  dis- 
turbed, if  they  would  enter  within  reservation  lines. 

It  is  hard  to  make  changes  among  the  Indians,  but 
Miss  Fletcher  knew  how  to  deal  with  them.  She  met 
them  in  councils  and  patiently  explained  to  them  that 
it  was  the  inevitable,  and  that  time  would  show  this 
move  was  for  their  good. 

She  did  not  stay  long  in  Lapwai,  but  moved  on  to 
Kamiah  and  lived  in  the  old  mission  house.  There 
was  not  much  opposition  to  the  allotment  among 
those  of  Kamiah,  but  their  opposition  was  strong 
against  the  selling  of  the  surplus  land  after  the  allot- 
ment was  over.  Miss  Fletcher's  kindness,  with  her 
business  ability,  soon  endeared  her  to  the  class  of 
Nez  Perces  anxious  for  Christian  citizenship. 

She  allotted  land  to  each  of  the  then  four  organized 
Presbyterian  churches,  also  to  the  Catholic  mission, 
and  showed  an  interest  in  their  welfare.  Through 
her,  Mrs.  Thaw  of  Pittsburg,  became  interested  in  the 
Nez  Perces  mission,  and  with  her  own  funds  she  re- 
paired the  first  Kamiah  church,  also  helped  the  Meadow 
Creek  church  finish  their  building,  and  when  the  re- 
serve was  opened  for  settlement,  Mrs.  Thaw  bought 
every  acre  of  allotted  church  ground,  at  the  govern- 


186     The  Nez  Perces  Since  Lewis  and  Clark 

ment  price,  and  had  the  patents  made  over  to  the 
Presbyterian  Board  of  Missions.  By  so  doing,  she 
prevented  any  trouble  in  future  about  this  land.  It 
could  not  revert  to  the  government  after  that. 

More  than  this,  she  built  the  mission  house  at 
Lapwai,  which  has  been  such  a  comfort  to  the  mis- 
sionary for  these  now  fourteen  years.  I  might  say  it 
has  been  a  comfort  to  the  brother  ministers  in  this 
region.  Many  of  them  have  said,  "  We,  too,  thank 
Mrs.  Thaw  for  this  home." 

Miss  Fletcher  and  her  friend  Miss  Jane  Gay  spent 
the  summers  of  four  years  with  us  here.  They  not 
only  strengthened  the  cause  of  right  by  their  teaching, 
but  by  their  example.  There  was  no  business  done 
in  Miss  Fletcher's  office  on  Sabbath  day. 

She  tried  to  have  the  Indians  choose  the  very  best 
of  the  land.  With  all  the  people,  the  first  question 
was, "  Is  there  a  good  spring  on  that  piece  of  ground?" 
She  tried  to  get  as  many  as  possible  from  the  Joseph 
band  to  come  down  from  the  Okanogan  country  and 
take  up  their  allotments.  Yellow  Bull  came  down, 
and  she  fancied  he  would  make  a  good  farmer,  and 
talked  to  him  about  it.  He  said,  "  I  must  have  the 
Red  Rock  Spring."  Miss  Fletcher  said,  "  The  land 
there  is  poor.  Let  me  show  you  where  the  land  is 
good."  He  said,  "  No.  I  drank  of  that  spring  when 
I  was  a  boy,  and  when  sick  and  tossing  in  fever  in 
Indian  Territory  (he  was  one  of  the  Joseph  captives)  I 
drank  of  it  in  my  dreams.  Give  me  the  Red  Rock 


The  Allotment  of  Land  187 

Spring  or  I  want  nothing."  She  gave  him  that,  with 
some  good  land  besides.  He  is  living  beside  that 
spring  to-day. 

It  was  necessary  for  her  at  times  to  call  the  tribe 
together  for  a  council.  I  was  with  her  once  in  such 
a  multitude,  and  thought  she  richly  deserved  the  con- 
gressman's pay  which  she  received.  She  had  a  good 
surveyor  with  her,  also  a  native  who  acted  as  her 
interpreter  and  driver. 

We  three  had  but  one  heart,  this  true  friend  to  the 
Indian,  Miss  Fletcher,  her  companion,  Miss  Gay,  and 
I.  This  was  as  it  should  be.  She  represented  the 
government,  and  I  the  Church.  Citizenship  and  Chris- 
tianity should  go  hand  in  hand.  Just  here,  I  think,  is 
the  mistake  the  government  has  made  in  its  school 
work — thinking  only  of  citizenship.  Citizenship  with- 
out Christianity  is  but  a  veneering  which  time  wears  off. 

How  much  company  and  comfort  these  two  good 
women  were  to  me. 

When  the  allotment  was  over,  Miss  Fletcher  had 
not  much  more  than  reached  Washington  before  three 
commissioners  appeared  upon  the  ground,  to  buy  the 
surplus,  or  unallotted  land.  There  was  much  opposi- 
tion to  this.  The  most  of  the  people  thought  it  was 
all  right  to  have  their  land  in  severalty,  but  wished  to 
let  the  unallotted  land  be  kept  for  future  generations. 
They  would  say,  "  What  are  we  going  to  do  with  our 
cattle  and  horses  ?  " 

After  much  hard  work  the  commissioners  got  the 


l88     The  Nez  Perces  Since  Lewis  and  Clark 

number  of  names  required.  Then,  later,  every  once 
in  a  while,  we  heard  the  rumour,  "  The  money  is  com- 
ing." But  it  was  delayed  so  long  that  those  who 
wanted  it  said,  "  It  will  never  come."  But  they  knew 
it  was  near  when  a  company  of  soldiers  from  Walla 
Walla  arrived — ordered  to  Lapwai  for  thirty  days. 
They  did  not  expect  to  need  the  soldiers  for  the 
Indians,  but  to  keep  in  check  the  rough  element 
which  had  been  gathering  in  great  numbers,  at  Lewis- 
ton,  and  at  all  points  near  the  reservation. 

This  was  in  the  fall  of  1895.  Late  Saturday  even- 
ing, three  men,  well  armed,  brought  the  checks  from 
Lewiston.  Monday  morning  the  payments  began. 

Seven  banks  from  towns  near  by  were  represented 
on  the  ground,  each  having  a  room  in  some  agency 
building. 

No  one  but  Indians  were  allowed  inside  the  yard, 
and  just  outside  stood  the  guard  of  soldiers.  They 
took  the  allotting  list  and  read  off  a  name,  then  a  man 
would  step  to  the  door  of  the  agent's  office  and  call  in 
that  person,  who  was  duly  identified,  and  gave  the 
required  number  of  signatures.  He  then  received  his 
check,  and  by  that  time  a  representative  of  some  of 
the  banks  at  hand  was  ready  to  pay  homage  to  the 
red  man,  for  what  he  could  get  of  his  ready  cash. 

That  was  a  time  to  test  the  honesty  of  the  Nez 
Perces.  Many  of  them  had  debts.  I  think,  with  few 
exceptions,  they  hunted  up  their  creditors  and  paid 
them.  Two  Nez  Perces  came  as  straight  to  my  house 


The  Allotment  of  Land  189 

as  they  could,  with  the  money  in  their  pockets.  One 
of  them  had  owed  me — perhaps  for  ten  years.  The 
other  one  had  years  before  been  sick,  and  of  my  own 
will  I  sent  a  physician  to  him.  He  now  wished  to 
pay  for  this.  Of  course,  his  money  was  not  received. 
Honesty  is  a  well-known  trait  among  the  Nez  Perces 
tribe — so  well  known,  that  when  anything  is  missing 
around  a  white  man's  ranch,  he  will  say,  "  It  was  no 
Indian  that  took  it." 

What  about  the  effect  of  these  payments  upon  the 
people  ?  The  most  of  them  made  good  use  of  the 
money.  They  built  better  houses  and  barns,  and 
bought  American  horses  and  sewing-machines.  A 
class — not  a  large  class — of  gamblers  and  drinkers 
went  through  their  money  just  as  fast  as  they  could, 
and  this  class  will  doubtless  sell  their  land  when  the 
twenty-five  years  are  up,  and  then  beg,  I  suppose,  for 
the  rest  of  their  lives.  Often  I  have  wished  they 
might  have  received  their  land  without  any  payments, 
but  to  take  their  lands  for  nothing,  of  course,  would 
not  have  been  just. 

Oh,  such  poor  looking  white  people  as  passed  up  to 
take  up  land  on  the  Nez  Perces  prairie  !  I  can  hardly 
believe  they  are  the  same  people  who  now  pass  down 
to  the  Lewiston  Fair  in  the  fall,  in  comfortable  family 
carriages. 

The  Nez  Perces  prairie  has  brought  forth  by  hand- 
fuls.  It  is  said  to  be  more  fruitful  than  either  the 
Walla  Walla  or  Palouse  country. 


190     The  Nez  Perces  Since  Lewis  and  Clark 

"  Do  the  Indians  work  ?  "  Yes.  We  were  afraid 
they  would  still  cling  to  their  valley  homes.  But,  no. 
They  are  mixed  up  on  the  prairie  with  whites,  and  get 
along  very  well  with  their  neighbours,  even  if  they  are 
considered  "  crazy  on  religion."  They  attend  their 
own  churches,  which  is  well,  and  are  often  shocked  by 
seeing  the  plow  and  reaper  going  in  the  white  man's 
fields  on  Sabbath  day,  and  by  stores  being  open  on  the 
Sabbath.  Elder  Whitfield  came  near  to  blows  a  few 
summers  ago,  in  trying  to  prevent  the  work  of  threshing 
on  the  Sabbath  day  on  land  he  had  leased  to  a  white 
man.  It  was  so  with  another  man  who  was  having  a 
house  built.  Now  they  are  wise,  and  put  the  clause 
into  the  covenant,  or  agreement,  "  No  work  on  the 
Sabbath  day." 

As  soon  as  they  had  money,  repairs  were  begun  on 
their  churches.  Each  church  was  examined,  and  if 
the  foundation  was  not  good,  work  began  there,  and 
went  on  up  to  the  belfry.  They  were  newly  papered 
or  kalsomined,  painted,  inside  and  out,  and  a  new  roof, 
if  needed,  put  on.  Some  of  the  churches  got  new 
organs.  It  was  not  hard  to  give  for  the  needs  of  the 
church. 

These  payments  were  small  to  the  individual,  but 
because  they  came  to  the  whole  tribe  at  the  same 
time,  it  seemed  a  great  amount  to  the  whites,  as  well 
as  to  the  Indians. 

Dear  Miss  Fletcher  is  still  a  comfort  to  us,  even  if 
it  is  more  than  fourteen  years  since  she  said  good-bye. 


The  Allotment  of  Land  191 

I  can  see  her  yet  shake  her  head,  as  she  said,  "  Oh, 
no,  I  cannot  come  back  to  visit  you,  the  people  would 
all  want  their  allotments  changed  at  the  first  sight  of 
my  face."  That  unsettled  feeling  has  passed  away 
and  I  think  all  are  satisfied  with  their  new  homes 
which  are  such  an  improvement  over  the  little  crowded 
houses  or  tents.  It  was  hard  for  them  to  leave  the 
graves  in  sight  of  the  old  home.  They  bury  now 
around  their  churches.  Let  any  trouble  about  a 
corner-stone  or  a  line  fence,  spring  up,  then  they  come 
asking,  "  Is  Miss  Fletcher  still  in  Washington  ?  Won't 
you  tell  her  this  or  that  and  ask  her  to  go  to  the  Office 
about  it  ?  "  And  how  often  she  has  helped  us.  We 
know  her  heart  still  beats  true  to  the  cause  of  the  In- 
dian, even  if  she  has  left  the  government  service. 
Aside  from  her  general  interest  in  all  the  tribes,  we 
love  to  think  of  her  as  a  God-given  friend  to  the  Nez 
Perces  Mission. 

THE  MISSIONARY  SOCIETY 

It  required  some  tact  and  energy  to  start  the 
Woman's  Missionary  Society.  I  invited  a  few  of  the 
advanced  Christian  women  to  spend  the  day  with  me, 
and  cut  out  some  warm  undergarments  for  a  few  of 
the  poorest  of  the  old  women,  and  while  at  the  dinner 
table  explained  to  them  the  workings  of  a  missionary 
society.  Such  women  as  Mrs.  Reuben,  Mrs.  Abraham 
Brooks,  Mrs.  Edward  Reboin,  Mrs.  John  Allen  and 
Mrs.  Timothy  could  understand  quite  well,  but  they 


192     The  Nez  Perces  Since  Lewis  and  Clark 

were  afraid  of  the  talk  it  would  make  on  the  outside 
of  the  church.  They  said  the  men  will  make  fun  of 
the  women  officers.  The  next  Sabbath  after  services 
in  the  church,  the  missionary  had  a  little  talk  to  the 
women  there,  inviting  them  to  her  house  the  next 
Thursday,  prayer-meeting  day.  She  closed  her  re- 
marks with  a  quotation  from  Pastor  Williams's  address 
of  years  ago,  when  he  was  explaining  to  them  about 
the  first  picnic — "  Now  if  your  heart  is  not  with  us  in 
this  matter,  and  you  do  not  want  to  accompany  us,  be 
silent.  Do  not  hinder  others."  The  responding 
"  Aah's "  on  every  side  showed  the  plan  was  ap- 
proved. 

Thursday  afternoon  brought  twenty  women.  The 
society  was  organized, — not  just  according  to  the  laws 
of  the  manual,  for  the  missionary  nominated  all  the 
officers.  Mrs.  Reuben  was  to  be  president,  and  her 
heart  was  sick  at  the  thought  of  it.  I  told  her  I  would 
always  be  near.  The  society  was  to  be  partly  an  aid 
society,  for  our  church  was  poor, — so  poor  that  it  had 
never  been  properly  seated.  "  Let  us  get  seats  for 
that  middle  block  instead  of  those  old  school  desks," 
said  the  leader.  "  Taats  "  (good)  was  audible.  There 
was  to  be  no  membership  fee,  but  a  month  from  that 
time  they  were  asked  to  bring  a  free-will  offering,  in 
money,  or  gloves,  moccasins,  Indian  baskets,  or  what- 
ever they  could  make  that  would  be  salable. 

Their  bashful  fears  had  not  been  unfounded.  At 
the  next  weekly  prayer-meeting  Mrs.  Brooks  and  Mrs. 


The  Allotment  of  Land  193 

Reboin  slipped  back  to  tell  me  how  one  man  was 
laughing  at  the  "  women  bosses."  I  told  them  not  to 
listen  to  what  he  said,  that  I  had  been  expecting  to 
hear  from  him.  They  went  away  comforted. 

The  first  Thursday  of  February  seemed  wintry,  and 
the  snowflakes  were  gently  falling — the  first  we  had 
had.  The  meeting  was  to  be  just  after  dinner.  Early 
in  the  morning  I  looked  out  of  my  kitchen  window. 
Was  not  that  Nancy  ?  I  might  be  mistaken  in  the 
pony,  but  never  in  that  light  buff  sunshade  with  its 
deep  border  of  lace  protecting  the  new  head  handker- 
chief. She  rode  around  to  the  back  of  the  house  to 
hitch  her  pony,  with  an  air  of,  "  I  am  not  afraid  of  the 
men."  Mrs.  John  Allen  and  another  woman  from 
Cottonwood  arrived  in  the  morning.  Of  course,  these 
distant  ones  must  have  a  cup  of  tea. 

Phcebe  and  Janet,  young  Indian  women  from  the 
school,  came  over  and  wrote  their  names  in  the  big 
book.  Each  gave  two  bits.  Soon  Harriet  came  to 
write  her  name,  and  gave  four  bits.  We  sang  while 
they  were  gathering.  Mrs.  Reuben,  the  president, 
got  away  off  in  one  corner.  I  asked  her  to  pray. 
Of  course,  she  did.  No  Nez  Perces  woman  ever  re- 
fuses to  do  that — and  before  she  knew  it,  she  had 
opened  the  missionary  meeting.  We  sang  and  read 
part  of  the  twelfth  chapter  of  Second  Kings,  the 
whole  service  being  as  much  like  a  prayer-meeting  as 
possible.  The  expectant  look  gave  way.  The  room 
was  full.  Seats  became  scarce,  so  the  woman  in  the 


194     The  Nez  Perces  Since  Lewis  and  Clark 

red  blanket  from  old  Jacob's  tent  slid  down  to  the 
floor,  where  she  felt  more  at  home.  Old  blind  Jane, 
one  of  Mrs.  Spalding's  pupils  in  the  forties,  was  given 
a  rocking-chair.  She  was  led  there  by  another  old 
woman.  Helen  appeared  with  her  two  babies.  She 
preferred  the  floor.  Every  seat  was  filled. 

When  the  time  came  for  the  offerings  to  be  laid 
upon  the  stand,  I  had  Mrs.  Timothy,  the  treasurer, 
take  a  seat  there.  To  my  surprise,  the  quarters,  half 
dollars  and  dimes  were  laid  upon  the  table  almost  too 
fast  for  me  to  write  the  name  and  the  amount,  and  I 
wondered  how  much  would  we  feel  that  we  could 
give,  dressed  as  these  women  were  ! 

A  few  pairs  of  gloves  and  moccasins  were  put 
down.  I  told  the  president  and  vice-presidents  that 
they  must  decide  what  should  be  done  with  these 
articles.  After  a  whispered  consultation  they  said, 
"  We  want  you  to  send  them  East  and  sell  them,  but 
not  until  we  make  more  and  bring  them  in  next 
month." 

Would  you  believe  it  ?  Mrs.  Timothy  rolled  up  in 
her  handkerchief,  nine  dollars  in  silver,  besides  the 
gloves. 

Their  work  is  not  so  very  nice,  for  the  wilder  the 
woman,  the  better  bead  and  fancy  work  she  makes. 

What  a  pleasant  meeting  we  had  !  They  mounted 
their  ponies  and  rode  away  with  light  hearts  and 
beaming  faces. 

In  three  months,  or  three  meetings  after  this,  they 


The  Allotment  of  Land  195 

sent  articles  for  sale  to  Washington,  Pa.,  and  their 
offerings  in  money  have  come  to  $15.60. 

The  June  meeting  was  appointed  for  Cottonwood, 
ten  miles  away,  in  Elder  Allen's  house.  We  made 
a  kind  of  picnic,  taking  our  dinner  along,  but  we 
did  not  refuse  a  cup  of  tea  or  coffee.  As  to  con- 
veyances ?  Oh !  that  is  no  trouble  at  all.  I  cannot 
think  of  a  woman  so  poor  as  not  to  have  her  own 
pony  to  ride,  though  she  may  have  but  a  home-made 
wooden  saddle  and  plaited  hair  bridle  for  it. 

Some  of  these  dear  women  of  the  missionary  so- 
ciety are  very  helpful  to  me.  Mrs.  Timothy  or  Mrs. 
Abraham  has  often  gone  with  me  to  see  the  sick. 
Their  voices  in  prayer  are  musical  to  my  ears,  as  well 
as  to  those  whom  we  visit.  I  hope  all  missionaries  have 
just  such  women  as  some  of  these  Nez  Perces  women 
are  to  help  and  cheer  them. 

Fourteen  years  have  passed  and  still  these  faithful 
women  love  their  missionary  society.  New  seats  were 
put  into  the  church.  The  old  desks  thrown  out.  The 
seats  the  missionary  society  put  in  served  until  the 
payments  for  land  came,  when  the  whole  church  was 
remodelled.  The  women  put  in  the  last  twenty 
dollars  towards  getting  the  bell,  and  did  many  other 
things  to  make  the  dear  church  look  beautiful. 

It  is  not  all  home  work  with  them.  Each  year 
both  the  Home  and  Foreign  Board  are  remembered. 

Now  the  Lapwai  women  prefer  to  meet  at  the  mis- 
sion house.  It  is  made  to  look  just  as  bright  and 


196     The  Nez  Perces  Since  Lewis  and  Clark 

cheery  for  their  eyes  as  possible — partly  because  few  of 
them  ever  see  inside  another  white  person's  house. 
There  is  always  a  cup  of  tea  for  those  who  come  from 
away  off  eight  or  ten  miles. 

And  now  there  are  missionary  societies  in  five 
other  Nez  Perces  churches,  so  five  of  our  churches  are 
in  line  with  our  white  sisters.  This  Lapwai  Indian 
Woman's  Missionary  Society  was  for  some  years  the 
only  missionary  society  in  the  presbytery.  It  is  like 
all  other  missionary  societies — not  all  of  the  church- 
members  belong  to  it. 

Of  late  years  I  only  read  the  Scripture  lesson,  and 
tell  some  little  about  other  missionary  work.  Then 
the  officers  take  the  meeting  in  hand,  which  is  always 
carried  on  with  spirit.  There  is  no  hesitancy  in  lead- 
ing either  in  singing  or  in  prayer. 

THE  PRESBYTERY 

What  changes  and  growth  we  have  seen  in  twenty- 
seven  years  !  According  to  the  statement  of  Dr.  Gunn, 
for  years  our  beloved  synodical  missionary,  the  pres- 
bytery of  Idaho  was  organized  at  Walla  Walla, 
Wash.,  in  the  spring  of  1879,  out  of  the  state  of 
Washington,  Eastern  Oregon,  and  the  territory  of 
Idaho,  which  area  now  covers  the  presbyteries  of 
Spokane,  Central  Washington,  Walla  Walla,  East 
Oregon,  Kendall,  and  Wood  River.  That  old  large 
presbytery  of  Idaho  was  formed  around  the  Nez 
Perces  Mission  as  a  nucleus. 


The  Allotment  of  Land  197 

The  Synod  of  the  Columbia  consisted  of  the  pres- 
byteries of  Portland,  Willamette,  Southern  Oregon, 
East  Oregon,  Idaho  (as  above),  Puget  Sound  (includ- 
ing the  presbytery  of  Olympia  and  of  Alaska,  then 
all  in  one  presbytery). 

I  recall  distinctly  the  picture  of  the  Walla  Walla 
presbytery,  in  several  of  its  sessions.  There  were  only 
three  or  four  white  ministers,  looking  all  the  whiter 
because  of  the  dark  Nez  Perces  background,  as  many 
as  twelve  or  fourteen  native  ministers  and  elders,  who 
usually  came  on  their  ponies  no  matter  what  condi- 
tion the  roads  were  in.  How  they  did  enjoy  their 
first  ride  on  a  steamboat  on  the  Snake  River !  We 
were  going  to  Waitsburg  to  presbytery.  Many 
pleasant  remarks  were  made  by  the  passengers  as  to 
their  appearance  and  manners.  One  curious  daughter 
of  Eve  came  bustling  up  to  me  with  the  question, 
"  Are  you  taking  these  men  to  Washington  ?  "  It  was 
the  Waitsburg  people  who  first  opened  their  doors 
to  entertain  the  Nez  Perces  at  presbytery.  They  have 
received  like  honours  ever  since.  Very  happy  were 
they  to  entertain  this  presbytery  and  their  white 
brethren  twice  in  their  own  churches,  one  year  at 
Lapwai,  and  another  at  Kamiah,  for  hospitality  is  one 
of  their  graces. 

Presbytery  and  going  to  presbytery  were  much 
talked  about  for  years  after  the  Nez  Perces  began  to 
preach  to  their  own  people,  and  because  the  going  and 
seeing  were  such  an  education  to  them,  the  missionary 


198     The  Nez  Perces  Since  Lewis  and  Clark 

strengthened  rather  than  weakened  their  desire. 
Often  several  more  than  the  appointed  delegates 
would  ride  out  on  their  little  Cayuse  ponies  into  the 
great  world  beyond.  They  did  not  need  to  ask  for  a 
permit  from  the  agent  to  go  to  this  meeting,  as  for 
other  journeys. 

The  happy  party  would  carry  the  tent  and  provi- 
sions for  not  only  the  way,  but  for  camping  while 
there.  It  was  no  offense  in  those  days  if  they  were 
not  taken  into  the  homes  of  the  church  that  was  en- 
tertaining the  presbytery,  but  now  there  is  no  differ- 
ence, the  Nez  Perces  are  treated  just  as  well  as  their 
white  brethren.  The  Nez  Perces  were  then  so  poor 
that  Miss  McBeth  had  much  care  and  anxiety  about 
their  clothing  to  see  that  they  were  all  presentable  be- 
fore the  presbytery.  The  first  ordained  minister  was 
hard  to  fit,  and  not  at  all  particular  about  the  looks  of 
a  garment,  if  it  were  only  loose  enough.  A  happy 
day  it  was  in  the  little  mission  home,  when  on  the  eve 
of  a  meeting  of  presbytery  a  box  of  clothing  arrived 
from  some  friends  in  Pittsburg,  Pa.  There  was  a  coat 
just  right  for  Robert  Williams,  and  Miss  McBeth  gave 
it  to  him  with  the  charge  to  keep  it  carefully  for  pres- 
bytery— the  one  he  had  would  do  for  home  service. 
But  at  that  time  the  great  heart  of  this  man  was  full  of 
other  thoughts  than  clothes,  for  this  was  about  the  time 
of  the  breaking  out  of  the  Joseph  war,  and  strange 
Nez  Perces  who  did  not  wish  to  enlist  under  Joseph's 
banner,  were  slipping  within  the  reservation  lines. 


The  Allotment  of  Land  199 

Among  the  number  who  came  into  the  Kamiah 
community  was  a  mother  with  her  three  boys,  from 
the  fierce  White  Bird  band,  Joseph's  helpers.  One 
of  the  three  sons,  a  large-framed  boy  with  long 
hair,  paint  and  blanket,  soon  followed  the  Christians  to 
the  church,  but  was  too  timid  to  go  in,  and  the  first 
Sabbath  stood  around  listening  to  the  sermon  from  the 
outside.  The  next  Sabbath  he  slipped  into  a  seat  near 
the  door.  The  Spirit  fastened  the  truth  which  he 
heard  from  Robert's  lips  so  that  he  was  anxious  to 
hear  more  about  the  new  way,  and  his  conversion 
soon  followed.  His  flowing  locks  were  cut,  the  paint 
was  washed  off,  his  blanket  laid  aside.  He  was  dressed 
in  the  precious  presbytery  suit  and  Robert  led  him  to 
Miss  McBeth  in  triumph. 

As  soon  as  she  could  speak  to  Robert  alone  she 
said,  "  Oh !  Robert !  why  did  you  give  away  your 
presbytery  coat  ?  You  know  I  am  anxious  to  have 
you  respectably  clad  among  the  white  ministers."  He 
was  surprised  to  find  her  so  vexed,  and  said,  "  Miss 
McBeth,  he  is  a  Christian  now,  and  wants  to  begin  to 
study  with  you ;  he  could  not  come  in  a  blanket  and 
had  no  coat.  I  had  two  coats,  and  the  Bible  says, 
'  Him  that  hath  two  coats  let  him  impart  to  him  that 
hath  none.'  "  The  boy  took  his  place  in  her  school- 
room and  what  comfort  she  had  in  watching  both 
mind  and  heart  develop  under  her  training,  and  how 
strong  the  tie  between  him  and  the  pastor,  Robert,  till 
death  separated. 


2OO     The  Nez  Perces  Since  Lewis  and  Clark 

That  big  overgrown  Indian  boy  in  Robert's  pres- 
bytery coat  was  our  beloved  James  Hayes,  who  is  now 
a  man  of  great  influence  not  only  among  his  own  peo- 
ple, but  a  chosen  vessel  to  carry  the  gospel  to  the 
Shoshones  and  many  other  tribes. 

SYNOD  AT  Moscow,  IDAHO,  OCTOBER,  1896 

I  doubt  if  ever  a  happier  company  left  their  homes 
for  an  outing,  than  did  more  than  thirty  Nez  Perces 
men  and  women  who  started  out  on  the  first  day  of 
October  last  for  the  synod  of  Washington,  to  meet 
that  evening  in  Moscow,  twenty-eight  miles  distant. 

Rev.  D.  O.  Ghormley's  invitation  to  native  minis- 
ters, elders  and  students  was  closed  with  "  Brethren, 
bring  your  wives  along;  we  will  provide  for  your 
camp."  The  women  often  make  trips  with  their 
husbands  to  the  mountains,  driving  the  pack  ponies 
before  them,  but  had  never  dreamed  of  seeing  a  pres- 
bytery— much  less  a  synod.  Not  one  wished  to  be 
excused.  Many  of  the  company  reached  the  Clear- 
water  Ferry  before  the  sun  was  up.  The  steep  moun- 
tain grade  on  the  other  side  was  tedious,  but  no  one 
was  impatient.  We  met  many  a  surprised  traveller 
that  beautiful  day.  One  understood,  for  he  explained, 
"  They  are  Presbyterian  Indians,  going  over  to  that 
meeting  in  Moscow." 

When  we  reached  the  suburbs  of  the  university  town 
a  halt  was  called,  and  the  driver  of  the  hack  with  the 
missionary  in  it,  was  told  to  pass  on  and  take  the  lead. 


The  Allotment  of  Land  201 

Such  a  procession  of  spring  wagons  did  not  pass 
through  the  streets  unobserved.  They  were  soon 
comfortable  in  camp,  and  presented  themselves  at  the 
first  session  of  the  synod,  and  throughout  the  meet- 
ings were  usually  in  attendance,  even  though  some  of 
them  could  scarcely  understand  a  word.  There  they 
met  eastern  and  western  friends  of  mine  of  whom  they 
had  often  heard.  They  had  a  part  in  the  exercises, 
and  sang  often  in  their  own  tongue.  I  knew  that 
their  fine  appearance  would  be  remarked,  for  Nez 
Perces  men  are  larger  than  other  Indians  of  this  coast. 
I  had  often  to  say,  "  Oh !  but  we  have  plenty  of  blan- 
ket Indians  at  home." 

We  reached  home  on  the  evening  of  the  fifth  day, 
without  an  unpleasant  occurrence  to  brood  over,  but 
with  tender  memories  of  sacred  scenes,  where  Chris- 
tians looked  into  each  other's  faces,  sat  together  at 
His  table,  and  felt  that  we  were  all  children  of  the 
same  Father,  travelling  towards  the  same  home. 

WHAT  THE  NEZ  PERCES  ARE  DOING  FOR  THEMSELVES 
There  are  about  five  hundred  Christian  Indians  in 
our  Nez  Perces  churches.  What  are  the  Indians  do- 
ing for  themselves  ?  The  six  churches  are  supplied 
with  native  pastors  and  led  and  governed  by  native 
sessions.  Their  decision  in  judicial  cases  sometimes 
seems  severe  to  white  people,  but  they  know  their  own 
people  and  how  to  deal  with  them  in  the  best  way. 
Some  of  the  most  difficult  things  in  church  govern- 


2O2     The  Nez  Perces  Since  Lewis  and  Clark 

ment  are  taken  up  to  the  annual  camp-meeting,  where 
all  the  native  ministers  and  elders  are  assembled,  and, 
in  a  solemn  and  most  dignified  manner,  the  matter  is 
discussed.  One  of  our  white  ministers  led  the  class  in 
church  government  last  year,  and  was  greatly  per- 
plexed at  some  of  the  questions  that  were  asked,  and 
finally  had  to  say :  "  Brethren,  we  have  no  such  cases 
in  our  white  sessions,  and  I  cannot  decide  for  you." 

Even  if  these  white  brethren  are  puzzled  over  some 
of  our  problems,  they  are  much  help  and  comfort  to 
us.  We  see  much  of  them,  for  they  are  always  inter- 
ested in  the  work  here,  and  for  two  successive  springs 
the  Walla  Walla  presbytery  has  met  in  Nez  Perces 
churches  and  been  entertained  in  Nez  Perces  homes. 

As  many  of  the  white  brethren  as  can  do  so  come 
to  our  annual  camp-meetings,  and  sometimes  there  are 
ten  or  twelve  present  at  a  time,  to  give  help  and  en- 
couragement to  the  Nez  Perces,  and  are  just  as  often 
helped  themselves  by  sitting  down  among  our  devout 
worshipping  people,  as  they  witness  their  zeal  and 
earnestness.  If  all  presbyteries  within  whose  bounds 
the  Indian  missions  are  established,  would  be  as  help- 
ful as  our  Walla  Walla  presbytery,  how  the  work 
would  be  lightened  for  the  missionaries  ! 

What  are  the  Indians  doing  for  themselves  ?  From 
an  outside  standpoint  the  answer  would  be,  they  are 
self-supporting.  Their  little  houses  on  their  allot- 
ments are  most  of  them  quite  comfortable.  True,  they 
are  still  receiving  some  help  from  the  Board  of  Home 


The  Allotment  of  Land  203 

Missions,  but,  for  several  years,  two  of  our  churches 
contributed  to  the  board  almost  as  much  as  they  re- 
ceived from  it.  Last  year  Lapwai  came  next  to  Walla 
Walla,  second  in  the  presbytery  in  its  contributions, 
just  as  Kamiah  had  stood  several  years  next  to  Mos- 
cow. I  have  never  favoured  their  separation  from  the 
board,  even  although  they  contributed  as  much  as 
received. 

As  to  the  mission  class.  Little,  or  very  little  help 
is  given  to  them.  These  men  move  back  to  their 
farms  in  the  spring  and  work  through  the  summer  for 
the  next  winter's  needs.  My  most  advanced  pupil 
took  his  team  and  went  for  weeks  with  a  threshing- 
machine,  hauled  wheat,  etc.,  thus  adding  to  his  win- 
ter's store.  In  this  way  their  schooling  is  rather  slow, 
but  character  is  strengthened  by  it. 


XV 
MISSIONARY  EXTENSION 

Neighbouring  Tribes — Visit  from  a  Bannock  and  Shoshone — Rev. 
James  Hayes  at  General  Assembly  in  Philadelphia,  Pa. — Shivwit 
Indians — Letter  from  Rev.  Charles  M.  Kilpatrick — First  Marriage 
and  Baptism  Among  the  Shivwits — Rev.  Mark  Arthur. 

WHILE  Mr.  Spalding  was  with  the  Nez  Perces  he 
often  took  his  helpers,  a  class  of  students,  and  went 
out  to  preach  the  Gospel  to  neighbouring  tribes. 
Rev.  G.  L.  Deffenbaugh  did  the  same  in  later  years, 
and,  as  a  result,  two  churches  were  organized  among 
the  Spokanes  and  one  among  the  Umatillas.  Those 
pulpits  have  at  times  been  supplied  by  Nez  Perces 
ministers.  After  the  white  ministers  had  left  the  Nez 
Perces  field,  the  natives  took  up  this  work,  going  in  a 
different  direction.  Rev.  Robert  Williams,  a  Nez 
Perces,  with  his  little  company  of  native  Christian 
helpers,  went  for  several  years  in  the  summer  season 
over  among  the  Shoshones  at  Lemhi,  intending  to  go 
farther  south  to  the  tribes  there.  But  in  1896  the 
Lord  called  him  up  higher.  Then,  Rev.  James  Hayes, 
a  native  also,  who  succeeded  him  as  pastor  of  the  First 
Church  of  Kamiah,  continued  to  carry  on  this  mission 
work. 

In  1897  he  and  his  helpers  pushed  on  farther  south 
to  the  Shoshones  near  Fort  Hall.  The  people  there 

204 


REV.  JAMES  HAYES,  WIFE  AND  TWO  CHILDREN 
The  Young  Man  Stamliny  Is  James  Dlckson 


Missionary  Extension  205 

showed  no  interest,  neglecting  even  the  common  In- 
dian hospitality  of  giving  them  food,  or  inviting  them 
to  their  homes.  Again  they  went  the  next  year,  but 
not  until  the  third  year  was  there  any  change  in  their 
bearing  towards  the  Nez  Perces.  Then  they  began  to 
see  that  the  Spirit  was  quickening  the  seed.  Five 
men  came  and  said  they  wanted  to  give  up  the  old 
way  and  be  taught  of  the  new,  and  baptized.  James, 
with  his  usual  caution,  told  them  to  wait  until  he  re- 
turned a  year  later.  Then,  if  they  were  still  of  the 
same  mind,  he  would  baptize  them. 

When  he  was  about  to  start  home  they  brought  to 
him  a  Bannock  boy  of  about  seventeen  years,  and  said, 
"  Take  this  our  boy  home  with  you  and  keep  him 
close  by  your  side.  Do  not  let  him  go  to  Lapwai." 
(Lapwai  was  considered  a  wilder  part  of  the  tribe.) 
"  He  can  see  how  you  worship  God  and  come  back 
and  tell  us."  I  heard  of  the  young  fellow  being  in 
Kamiah.  One  day,  about  three  weeks  after  my  school 
began  in  Lapwai,  James  came  in  with  the  Bannock 
boy,  and  said,  "  Miss  Kate,  although  they  told  me  to 
keep  this  boy  at  my  side  in  Kamiah,  and  not  to  let 
him  come  among  the  wild  ones  in  Lapwai,  I  find  I 
cannot  do  it.  I  remember,  years  ago  when  Miss 
McBeth  talked  to  Robert  Williams  as  he  was  about  to 
start  on  his  missionary  journeys,  she  would  say, '  Try 
to  bring  a  boy  home  with  you  for  the  school,  so  that 
he  can  be  taught  of  God,  and  then  go  back  and  teach 
his  people.'  I  know  this  boy  should  be  taught,  and 


206     The  Nez  Perces  Since  Lewis  and  Clark 

everywhere  I  go  I  hear  Miss  McBeth's  voice  speaking 
to  me,  just  as  she  used  to  speak  to  Robert.  Even 
when  I  was  on  the  mountain  after  my  wood,  and 
everywhere,  I  heard  her  voice.  Now  here  he  is.  I 
cannot  keep  him  any  longer." 

The  boy  found  a  home  with  one  of  my  student's 
family,  and  studied  with  my  class  of  men. 

At  Christmas  time  the  Nez  Perces  always  pitch 
their  tents  about  the  church  for  their  communion 
season.  That  year  they  were  surprised  to  have  a 
Bannock  and  a  Shoshone  enter  their  camp. 

The  very  day  those  two  strangers  arrived  in  the 
camp  at  Lapwai,  I  had  sent  down  an  invitation  for  the 
session  to  meet  the  three  new  trustees  at  my  home  the 
next  day,  up  at  Fort  Lapwai,  as  my  place  is  often 
called.  We  had  never  had  trustees  before.  It  was  a 
new  thing.  The  elders  had  always  managed  temporal 
as  well  as  spiritual  affairs,  and  did  not  now  seem  will- 
ing to  hand  over  any  of  their  authority.  The  matter 
must  be  talked  over  in  the  presence  of  all.  My  dinner 
was  well  on  the  way  when  the  first  delegation  arrived 
and  told  me  at  once  of  the  two  strangers  who  had 
reached  the  camp  the  night  before,  and  that  they,  also, 
were  coming  up  with  the  rest.  But  what  was  I  to  do  ? 
My  table  was  set  for  seven.  I  had  just  so  many  knives 
and  forks.  However,  the  two  young  trustees,  E.  J. 
Conner  and  Elias  Pond,  smilingly  tied  on  the  aprons 
offered  them,  accepting  the  position  of  waiters  upon 
the  table  with  a  good  grace. 


Missionary  Extension  207 

After  dinner,  the  difficulties  were  not  so  hard  to  ar- 
range. The  strangers  knelt  with  us  while  we  asked 
wisdom  and  guidance,  in  temporal  as  well  as  in  spirit- 
ual affairs.  At  the  right  moment,  I,  as  church 
treasurer,  handed  over  to  the  trustees  the  eighty  dol- 
lars which  they  should  have  had  long  before.  These 
difficulties  were  settled  for  all  time  so  far  as  the  session 
and  trustees  were  concerned. 

I  watched  these  officers  and  the  two  strange  Indians 
ride  away  from  my  home  that  day,  with  the  feeling 
that  this  visit  was  but  a  repetition  in  substance  of  the 
visit  of  the  four  Nez  Perces  to  St.  Louis  in  search  of 
the  truth.  The  Bannock  was  over  six  feet  tall,  with 
his  heavy  braids  falling  on  his  breast.  Overcoat  on, 
however.  Except  for  that  he  might  have  passed  fora 
typical  Indian  of  fifty  years  ago.  Pat-ty-hee  was  his 
name.  He  acted  as  interpreter,  having  some  knowl- 
edge of  the  language  obtained  through  one  of  his  old 
wives,  who  was  a  Nez  Perces.  The  other  stranger,  the 
Shoshone,  was  Alex  Watson,  a  pleasant,  citizen-look- 
ing man,  anxious  to  receive  just  the  same  kind  of  relig- 
ion the  Nez  Perces  had. 

They  said,  "  We  could  not  wait  till  that  boy  would 
come,  to  know  how  to  worship  God.  Neither  could 
we  wait  till  the  snows  melted  from  the  intervening 
mountains.  So  we  sold  a  spring  wagon  and  some  pigs, 
and  came  quick  by  the  cars." 

After  they  went  home,  they  wrote  back,  saying, 
"  We  are  not  very  wise,  and  do  not  know  whether  we 


2o8     The  Nez  Perces  Since  Lewis  and  Clark 

have  it  right  or  not,  but  we  have  two  services  on  Sab- 
bath and  one  during  the  week,  and  are  trying  to  wor- 
ship just  as  the  Nez  Perces  do."  Miss  Amelia  J. 
Frost,  who  had  worked  so  faithfully  for  those  Indians 
while  under  the  Woman's  Indian  Association,  was 
transferred  to  the  Presbyterian  Board  of  Home  Missions, 
and  has  most  efficiently  and  lovingly  cared  for  this 
church  since  its  organization. 

The  missionary  spirit  among  the  Nez  Perces  was 
strengthened  by  a  visit  from  Miss  Axtell,  of  Lake 
Forest,  111.,  in  1888.  The  two  friends,  Miss  McBeth 
and  Miss  Axtell,  planned  for  the  going  out  each  sum- 
mer of  some  of  the  Nez  Perces  to  other  tribes,  Miss 
Axtell  and  her  two  sisters,  Mrs.  Pratt,  of  Denver,  Col., 
and  Mrs.  Rumsey,  of  Lake  Forest,  furnishing  the 
means  needed  for  these  journeys.  True,  the  Nez 
Perces  went  on  their  own  ponies  over  the  mountains, 
but  in  such  a  journey  one  man  needed  as  many  as 
three  ponies,  for  they  must  change  off  and  so  rest  them. 
The  shoeing  of  so  many  horses  for  the  mountain  roads 
was  quite  an  expense.  It  was  not  two  or  three 
who  formed  the  missionary  party,  but  a  dozen 
or  more.  They  must  have  their  singers  along  and 
cooks,  also.  In  those  years,  when  they  went  out 
they  carried  with  them  Gospel  sign  cards,  with 
some  Bible  truth  in  the  sign  language,  as  well 
as  words,  upon  them,  so  that  even  the  older  men 
and  women  in  the  tribes  to  whom  they  might  go 
could  have  a  share  of  the  Gospel  feast.  These  cards 


Missionary  Extension  209 

were  prepared  by  Miss  Axtell,  with  much  care  and  at 
great  expense. 

How  the  sisters  there  in  Lake  Forest  and  the  sisters 
here  followed  the  missionaries  in  their  yearly  journeys 
to  Southern  Idaho  !  James  Hayes  tells  of  them  in  the 
address  which  he  gave  before  the  Woman's  Board,  in 
Philadelphia,  during  the  General  Assembly.  He  said, 
"  My  friends,  although  it  is  about,  other  people  I  wish 
to  talk,  I  must  tell  you  a  little  about  myself,  first.  I 
was  a  wild  heathen  boy  when  the  Joseph  war  began. 
I  was  one  of  the  White  Bird  band.  According 
to  the  custom  of  olden  time,  the  boys  were  sent  to  the 
mountains  to  live  days  and  nights  alone  until  some 
animal  or  bird  would  come  and  speak  to  them.  Then 
we  trusted  in  its  spirit  to  protect  us  after  that.  A  long 
time  after  I  came  to  Kamiah,  I  could  not  see  the  light, 
Then,  through  the  preaching  of  my  red  brother, 
Robert  Williams,  my  blind  eyes  began  to  open.  He 
took  the  blanket  off  my  shoulders,  put  a  coat  on  me — 
cut  off  my  hair — then  led  me  to  Miss  McBeth's  school, 
where  I  began  to  study  the  Bible.  My  friends,  you 
know  the  rest  about  me. 

"  Five  years  ago  some  of  the  Christians  of  Kamiah 
went  with  me  on  a  missionary  trip  to  the  Shoshones, 
on  the  Lemhi  reserve,  where  there  are  both  Sho- 
shones and  Bannocks.  It  was  a  rough  road  over  the 
mountains.  In  one  of  the  deep  canyons,  we  killed  a 
bear.  I  think  we  travelled,  going  and  coming,  600 
miles  that  time  five  years  ago.  We  stayed  at  Lemhi 


21  o     The  Nez  Perces  Since  Lewis  and  Clark 

about  a  week.  The  Indians  did  not  want  to  hear 
about  Jesus  there.  Not  many  came  to  our  meetings. 
I  made  up  my  mind  we  would  go  further,  to  another 
reserve,  Fort  Hall.  So  the  next  day  in  the  morning  I 
showed  my  heart  to  my  companions,  telling  them  some 
of  us  would  go  and  some  wait  until  we  return  from 
Fort  Hall.  Next  morning  we  took  a  ride  to  the  depot. 
So  we  went  on  the  train  at  eight  o'clock  in  the  even- 
ing and  came  to  Ross's  Fork  at  two  o'clock  in  the 
morning.  My  friends  said,  '  What  shall  we  do  ? 
Where  shall  we  go  ?  '  I  said, '  Let  us  go  to  the  creek 
and  stay  in  the  bushes.'  At  eight  o'clock  we  came 
out  from  the  bushes.  Then  the  Indians  met  us  and 
asked  us, '  Where  did  you  come  from  ?  And  what 
did  you  come  for  ? '  I  told  them, '  We  came  here  to 
tell  you  about  your  Saviour,  Jesus  Christ,  and  about 
your  souls.'  The  Indians  went  back  to  their  homes. 
They  did  not  listen  to  us  any  more.  Only  one  man 
took  us  to  his  house.  We  stayed  with  him  one  day 
and  one  night.  Some  of  my  companions  went  to 
Pocatello,  and  stayed  all  night.  Myself  and  two 
brothers  went  to  a  Shoshone  tent.  We  were  there  a 
whole  day  and  night  without  any  food.  My  two 
friends  had  sorrowful  hearts.  I  took  out  my  Bible  and 
read  to  them  the  eighth  chapter  of  Matthew,  the 
twentieth  verse, '  Jesus  said  to  them,  the  foxes  have 
holes  and  the  birds  of  the  air  have  nests,  but  the  Son 
of  Man  hath  not  where  to  lay  His  head.'  After  these 
words  we  had  prayer.  Next  morning  we  left  that  re- 


Missionary  Extension  211 

serve  and  went  back  to  Lemhi,  and  from  there  home. 
Next  year  I  finished  my  mind  to  go  back  to  Fort 
Hall  reserve.  That  time  Brother  Lowrie  Sibbet  was 
with  us. 

"  Dear  friends,  it  is  hard  to  say  how  many  miles  we 
travelled  over  the  desert  land.  It  might  be  eighty  or 
ninety,  without  any  water  for  ourselves  or  our  horses. 
That  second  time,  when  we  went  back  to  Fort  Hall, 
just  a  few  Indians  came  to  our  services  to  listen  to 
what  we  preached  to  them.  But  the  third  time,  many 
Indians  came  and  asked  us,  'What  is  religion  ?  And 
what  do  you  do  ? '  I  explained  to  them.  Then  five 
men  promised  to  try  to  be  Christians.  I  told  them, '  If 
it  is  God's  will,  I  will  come  back  next  year.  I  will  not 
baptize  you  now.  Then,  if  your  heart  is  still  open  to- 
wards God,  I  will.'  They  could  not  wait  a  whole  year 
to  know  more.  In  the  winter  two  men,  a  Bannock 
and  a  Shoshone,  were  sent  to  the  Nez  Perces  land  to 
see  how  we  worshipped  God.  They  stayed  with  us 
three  weeks,  visiting  with  us  in  our  churches.  The 
fourth  time  I  went,  I  was  appointed  by  the  presbytery 
to  go  and  stay  six  months.  I  went  with  my  family 
and  one  of  my  elders,  and  organized  a  church  of  eight- 
een members.  At  this  time  the  Christian  members 
are  seventy-two.  Also  a  church  building  is  now  fin- 
ished. I  think  two  hundred  people  can  worship  in  it. 

"  Now,  my  friends,  I  have  a  little  story  to  tell  you 
about  the  Shivwit  Indians  of  Utah.  Last  fall  I  took  a 
trip  away  down  into  Utah.  When  I  came  to  Salt 


2 1 2     The  Nez  Perces  Since  Lewis  and  Clark 

Lake  City,  I  thought, '  I  am  a  stranger  in  this  city.' 
But  after  that  I  found  Rev.  Mr.  Paden  of  the  First 
Church  of  Salt  Lake  City,  who  was  kind  and  helped 
me  much.  I  was  in  that  city  four  days.  From  there 
I  went  to  St.  George,  Utah,  where  the  Shivwits  live. 
I  was  with  them  five  days.  We  had  services  every 
evening.  The  Indians  attended  well.  I  asked  them 
how  many  wanted  to  be  Presbyterian  Christian  mem- 
bers. They  answered  me  by  holding  up  the  hand. 
Fourteen  persons.  I  hear  many  more  now  want  to  be 
Christians.  Long  time  ago  they  were  baptized  by  the 
Mormons.  One  thing  more,  dear  friends,  the  Shivwit 
Indians  are  very,  very  poor.  I  never  saw  people  so 
poor  before.  They  need  cloth.  They  need  bread. 
They  need  the  Gospel  of  Christ.  Remember  them  in 
your  prayers.  What  God  has  done  for  us,  He  can  do 
for  them." 

Miss  McBeth  died  believing  the  Lord's  word  would 
not  return  to  Him  void,  but  accomplish  all  she  had 
hoped  and  prayed  for.  Miss  Axtell  was  permitted  to 
see  the  seed  just  beginning  to  spring  out  of  the 
heathen  hearts  of  a  few  Shoshones.  If  the  Church  has 
now  special  angels  watching  over  it,  looking  down 
lovingly  upon  it,  surely  Miss  McBeth  and  Miss  Axtell 
know  and  rejoice  over  souls  born  into  the  kingdom  of 
God  through  the  ministry  of  the  Nez  Perces.  And 
was  it  not  lovely  !  When  the  Fort  Hall  church  among 
the  Shoshones  was  finished,  Mrs.  Rumsey,  in  behalf  of 
herself  and  her  departed  sisters,  Mrs.  Pratt  and  Miss 


Missionary  Extension  213 

Axtell,  sent  the  pulpit,  pulpit  chairs  and  Bible  for  that 
church,  and  will  do  the  same  for  the  prospective 
church  among  the  Shivwits  of  Utah.  This  is  a  most 
glorious  progression.  Shoshones  first,  Shivwits  next, 
and  this  year  the  call  comes  for  James  Hayes  to  cross 
over  into  Nevada. 

The  call  to  come  over  and  help  us  in  Utah,  came 
from  Miss  Work,  who  is  the  government  teacher  and 
agent,  also  among  the  Shivwit  Indians,  and  Rev. 
Charles  Kilpatrick,  a  white  minister  living  at  St. 
George,  near  them.  It  was  a  long  journey  for  James, 
being  about  200  miles  beyond  Salt  Lake — a  part  of 
the  way  by  stage.  He  could  not  pass  unvisited  his 
dear  Shoshone  friends,  even  although  he  had  seen 
them  in  the  summer — so  spent  a  Sabbath  going  and 
one  coming  in  the  Fort  Hall  church,  and  on  one  of 
these  Sabbaths,  administered  the  Lord's  Supper  there. 
His  visits  among  them  often  remind  me  of  Paul's  to 
the  churches  of  Asia,  so  strong  and  tender  is  the  tie 
which  binds  their  hearts  together. 

James  reached  Shem,  Utah,  the  last  week  in  No- 
vember. He  had  been  there  a  short  time  a  few  years 
ago,  so  the  Indians  met  him  as  an  old  friend.  The 
meetings  began  at  once.  It  did  not  take  some  of  them 
long  to  finish  their  minds,  or  to  decide  to  throw  away 
the  old  heathen  ways  and  follow  Christ  in  the  new, 
and  a  few  soon  asked  to  be  baptized. 

James  cautiously  answered,  "  Not  just  yet,"  for  he 
wished  to  consult  Dr.  Wishard,  synodical  missionary, 


214     The  Nez  Perces  Since  Lewis  and  Clark 

who  soon  came  and  advised  an  organization.  A  little 
later  James  wrote  to  me,  saying,  "  To-day,  nine  per- 
sons confessed  their  faith  in  Jesus  Christ."  Two  days 
later  he  wrote,  "  The  Christians  now  number  sixteen, 
and  we  expect  two  more  to-night."  When  he  came 
home  he  brought  the  good  tidings  of  twenty-eight 
having  declared  for  Christ.  These  are  the  first  Chris- 
tians in  that  heathen  tribe.  It  was  evident  that  the 
Lord's  spirit  had  been  preparing  the  ground  for  the 
seed.  We,  here,  would  have  been  greatly  disap- 
pointed if  it  had  been  otherwise,  for  prayers  went 
up  daily  from  these  Nez  Perces  homes  for  God's 
blessing  upon  James  and  the  people  to  whom  he 
had  gone.  A  letter  received  from  Rev.  Kilpatrick 
may  be  interesting  here.  It  reads  as  follows : 

Mr.  Hayes  came  to  St.  George,  as  you  doubtless 
know,  November  2/th,  and  assisted  Dr.  Wishard  with 
the  communion  service  Sabbath  morning  among  the 
white  people.  It  was  a  very  precious  service,  although 
there  were  only  eight  of  us  present.  Then  he  preached 
for  us — to  whites,  Sabbath  evening.  The  house  was 
crowded  and  many  were  not  able  to  get  in,  all  anxious 
to  hear  an  Indian  preacher.  Monday  Mr.  Foster  took 
him  up  to  the  reservation  where  he  held  two  services 
each  day  for  ten  days.  I  was  obliged,  very  much 
against  my  will,  to  be  away  most  of  the  time,  but 
spent  the  last  three  days  with  him.  Mrs.  Foster  is  an 
old  mission  worker  here,  and  she  told  me  she  had 
never  attended  meetings  where  the  Spirit  was  so  mani- 
festly present.  The  Indians  quite  generally  laid  aside 
everything  else,  and  as  far  as  they  were  able  attended 
all  the  meetings.  The  results  have  greatly  shamed  my 


Missionary  Extension  215 

own  weak  faith.  I  have  hoped  for,  and  expected  to 
see  an  Indian  church  here,  but  I  had  not  dared  to  hope 
that  more  than  three  or  four  of  our  Indians  would  be 
ready  at  this  time  to  take  a  definite  stand  and  pledge 
themselves  to  live  for  Christ,  but  when,  in  spite  of 
careful  and  heart-searching  examinations,  twenty-eight 
of  them,  most  of  them  heads  of  families,  took  a  firm 
and  definite  stand,  I  had  no  more  spirit  left  in  me. 
When  Mr.  Hayes  told  us  that  after  his  visit  here  three 
years  ago  his  people  gave  an  offering  of  forty  dollars 
to  help  build  a  church  for  our  Shivwit  Indians,  I  said, 
"  Oh  !  Lord,  give  me  such  faith."  We  have  all,  both 
Indians  and  workers,  been  greatly  blessed  and  cheered 
by  his  visit,  and  he  also  greatly  endeared  himself  to 
us  all  by  his  cheery,  genial  ways.  We  especially  en- 
joyed the  stories  of  old  Indian  folk-lore  which  he  told 
us.  We  hope  to  build  a  church  soon  on  the  reserva- 
tion if  the  Lord  will  open  the  way  for  us,  and  I  believe 
He  will. 

James  baptized  twenty-eight  adults  and  six  children. 
He  married  a  couple — the  first  Christian  marriage  in 
the  tribe.  Among  the  church-members  there  are 
several  from  other  tribes  or  bands  who  are  scattered 
through  the  surrounding  country.  We  hope  these 
may  prove  to  be  light-bearers  to  their  own  needy 
people.  Fortunately,  they  can  all  understand  the 
Shivwit  language.  James  thinks  these  people  are  not 
so  wedded  to  old  customs  as  some  other  tribes,  but  if 
temptations  are  not  so  strong  from  that  quarter,  they 
will  have  the  demoralizing  influence  of  Mormonism 
among  and  around  them.  The  Mormons  worked 
among  them  years  ago.  Then  threw  them  away — 


216     The  Nez  Perces  Since  Lewis  and  Clark 

perhaps  because  they  were  so  poor.  Brighter  days  in 
temporal  as  well  as  spiritual  things  are  dawning  upon 
them.  Houses  are  going  up,  and  I  understand  the 
government  offers  a  certain  amount  of  lumber  to  each 
man  who  will  build  a  home  for  himself.  What  a  step 
forward  that  will  be — from  a  little  bark  structure, 
partly  underground,  to  a  new  board  house. 

Mr.  Foster,  the  missionary  there,  and  his  wife, 
James  loves  very  much,  and  thinks  they  will  take  the 
best  of  care  of  that  little  band  of  sheep  in  the  wilder- 
ness. Although  Miss  Work  has  moved  from  them, 
yet,  being  agent,  she  will  often  visit  and  have  a  watch- 
care  over  them. 

We  are  happy  to  state  that  the  church  among  the 
Shivwits  as  well  as  the  one  among  the  Shoshones,  is 
growing.  The  Nez  Perces  have  raised  a  sum  for  the 
new  Shivwit  church  at  Shem,  Utah ;  also  that  for  the 
present  at  least,  the  amount  needed  for  the  expenses 
of  our  evangelist  has  been  assured,  largely  through  a 
good  woman  in  Geneva,  N.  Y. 

This  year,  1905,  James  Hayes  and  Mr.  Kilpatrick 
pushed  one  hundred  and  twenty-five  miles  beyond  the 
Shivwits  up  into  the  mountains  to  the  Kaibab  gov- 
ernment boarding-school  at  Panquitch.  Seven  of  the 
boys  and  girls  gave  their  hearts  to  Christ.  Not  a 
single  adult  of  this  tribe  is  at  this  writing  a  Christian. 
From  Northern  to  Southern  Idaho,  and  beyond  five 
hundred  miles  into  Utah,  we  can  see  the  beacon  lights 
shine  out  in  the  darkness.  This  year  a  call  for  the 


Missionary  Extension  217 

gospel  comes  from  the  Moappa  Indians  of  Nevada, 
two  hundred  miles  farther  on.  We  see  in  warp  and 
woof  the  golden  thread  of  God's  love  running  through 
this  web  of  Indian  progression.  We  see  also  the  Hand 
which  guided  Speaking  Eagle  and  his  friends  into 
St.  Louis,  seventy-five  years  ago,  is  still  guiding  His 
own  work  here.  Our  sainted  Mrs.  Pierson  had  a 
glimpse  of  this  Gospel-lighted  way,  when  she  wrote : 

"  And  so  from  Nez  Perces  to  Bannock  and  Sho- 
shones,  from  Bannocks  and  Shoshones  to  Utah  and 
Nevada  tribes,  the  Gospel  progression  lights  up  the 
dark  corners  of  the  country,  while  the  dusky  torch- 
bearers  show  to  a  lagging  church  how  the  light  might 
be  turned  on,  were  its  own  response  as  prompt  and 
earnest." 


XVI 
DEATH  OF  MISS  S.  L.  McBETH 

Miss  S.  L.  McBeth — Experiences  in  St.  Louis — Death  of  Miss  S.  L. 
McBeth — Nez  Perces  Dictionary — History  of  the  Manuscript. 

Miss  S.  L.  McBETH  arrived  at  Lapwai  Agency  on 
the  Nez  Perces  reserve  in  the  fall  of  1873.  Although 
an  employee  of  the  government,  her  appointment  came 
to  her  through  Dr.  Lowrie,  secretary  of  the  Board  of 
Foreign  Missions,  for  at  that  time  the  educational 
work  on  many  of  the  reservations  was  largely  under 
the  control  of  the  different  denominations. 

Dr.  Lowrie  was  no  stranger  to  her;  he  had  been 
her  correspondent  while  she  was  a  missionary  among 
the  Choctaws,  and  indeed,  her  coming  among  the  Nez 
Perces  had  been  suggested  by  her  former  associate  at 
the  Good  Water  mission  station  in  Indian  Territory, 
Rev.  George  Ainsley,  who  in  1873  was  in  charge  of 
the  little  government  school  at  the  Lapwai  Agency. 
Miss  McBeth  was  never  at  any  time  a  strong  woman, 
and  at  the  time  of  her  starting  West  for  her  work 
among  the  Nez  Perces,  it  was  feared  she  had  not 
strength  enough  for  the  journey.  Little  did  her  friends 
then  think  she  would  spend  nearly  twenty  years  of 
faithful  service  for  the  Master  in  that  field. 

Mr.  Spalding  at  the  time  of  her  arrival,  in  1873, 
was  in  Kamiah,  where  the  presbytery  had  decided  he 

218 


Death  of  Miss  S.  L.  McBeth  219 

should  live,  much  against  his  own  wishes.  Rev.  Cow- 
ley,  now  of  Spokane,  was  also  then  in  Kamiah  in  a 
little  government  school. 

In  1874  Mr.  Spalding  was  brought  down  sick  to  his 
beloved  Lapwai,  and  died  in  a  little  government  house 
within  the  school  enclosure,  which  Miss  McBeth  called 
home.  She  always  spoke  of  Mr.  Spalding  as  a  faith- 
ful missionary,  a  strong  man.  She  had  little  patience 
with  weak  ones.  She  taught  one  year  in  the  govern- 
ment school  at  Lapwai.  Then,  by  advice  of  the  good 
agent,  John  Monteith,  she  removed  to  Kamiah,  and 
took  up  the  work  laid  down  by  Mr.  Spalding,  which 
was  the  training  or  instructing  of  a  class  of  five  men 
for  the  ministry.  Three  of  that  class  are  now  in  their 
graves.  Although  as  perfectly  isolated  in  Kamiah 
then  as  if  she  had  been  in  Africa,  she  ever  spoke  of 
her  first  years  there  with  pleasure.  There  with  intel- 
lectual relish  she  added  daily  to  her  dictionary  and 
grammar.  And  when  in  the  evenings  her  weak  eyes 
were  too  tired  to  read  or  write,  she  would  in  her  dark- 
ened room  mentally  translate  the  songs  of  Zion,  dear 
to  herself,  into  the  Nez  Perces  tongue.  From  the  first, 
Elder  Billy  Williams  was  her  trusted  friend,  her  al- 
most daily  visitor,  and  through  him  more  than  all 
others  she  became  rich  in  Indian  lore. 

Her  Kamiah  schoolroom  was  a  picture.  There 
around  this  little  woman  sat  not  only  her  class  of 
divinity  students,  but  pastor  and  elders,  with  an  oc- 
casional visitor  as  well,  while  the  principles  of  Chris- 


22O     The  Nez  Perces  Since  Lewis  and  Clark 

tianity  and  civilization  were  explained  to  them  in 
their  own  tongue.  If  doubts  were  expressed,  the 
leaves  of  the  Bible  were  turned  until  the  "  Thus  saith 
the  Lord  "  was  found,  settling  the  matter  with  them 
forever.  There  was  no  unsound  theology  taught  un- 
der the  Kamiah  pines.  Was  this  little  Scotch  woman 
able  for  such  work  ?  Can  any  one  who  has  read  her 
"  Seed  Scattered  Broadcast "  doubt  her  ability  to 
teach  theology  ? 

What  effect  has  it  had  upon  the  church  whose  ses- 
sion sat  as  pupils  in  her  schoolroom  ?  All  the  min- 
isters and  students  for  the  ministry  came  from  that 
one  church  with  but  two  exceptions.  It  is  to-day  a 
well-trained  missionary  church,  sending  out  yearly 
evangelists  to  other  tribes.  The  native  pastor  needs 
intelligent  helpers.  She  knew  that  the  only  lasting 
civilization  for  Indians  must  come  through  the  Gospel. 
Questions  of  law  and  order  were  discussed  there,  for 
Christianity  and  civilization  among  them  cannot  be 
separated. 

She  had  enemies,  as  all  strong  characters  must 
have.  Hers  were  of  a  class.  One  of  the  chiefs  once 
said  to  her,  "  You  have  been  trying  to  kill  the  chiefs 
ever  since  you  came  on  this  reserve."  She  did  not 
deny  that  she  was  trying  to  destroy  their  power  over 
the  people,  believing  as  she  did  that  no  real  progress 
could  be  made  until  the  tribal  relations  should  be 
broken  up,  and  the  Indian  man  feel  his  individuality, 
and  not  merely  regard  himself  as  a  part  of  a  band. 


Death  of  Miss  S.  L.  McBeth  221 

Miss  McBeth  seldom  appeared  among  the  people, 
but  from  out  that  schoolroom,  through  her  pupils, 
went  a  strong  influence  for  good,  not  only  to  every 
part  of  the  Nez  Perces  tribe,  but  to  the  Umatillas, 
Spokanes  and  Shoshones  as  well.  Often  in  reviewing 
her  work  would  she  exclaim,  "  Thank  the  Lord  for 
Robert  Williams  !  I  could  have  accomplished  little 
without  him."  Like  herself,  he  knew  no  fear  of  man. 

She  needed  all  her  courage  to  stay  up  and 
strengthen  the  little  hearts  around  her.  For  Indians 
are  timid  braves.  Her  strong  will  and  her  ability  to 
read  their  hearts  was  ever  a  mystery  to  them.  Under 
her  gaze  they  felt  they  were  being  sifted  and  weighed. 
She  was  always  upon  the  lookout  for  good  material 
for  the  Lord's  work.  Some  of  these  fine-looking  men 
before  us  now,  dropped  their  blankets  and  washed  off 
the  paint  to  enter  her  schoolroom.  All  hail  the 
power  of  Jesus'  name ! 

The  schoolroom  was  but  a  part  of  her  work ;  with 
Paul  she  could  say,  "  Besides  all  this  comes  upon 
me  the  daily  care  of  all  the  churches."  Figura- 
tively, she  was  always  walking  round  the  walls  of 
Zion,  marking  her  bulwarks,  pointing  out  to  the  little 
band  of  native  workmen  the  weak  places  to  be 
strengthened. 

At  the  breaking  out  of  the  Joseph  war  in  1877, 
she,  with  some  whites,  was  guarded  by  forty-five  loyal 
Kamiahans  from  Kamiah  down  to  Lapwai,  making  the 
trip,  sixty  miles,  in  one  day,  in  a  farm  wagon.  This 


222     The  Nez  Perces  Since  Lewis  and  Clark 

was  no  new  experience  to  her.  Christian  Choctavvs 
had  guarded  her  out  of  the  Indian  Territory  when 
Texas  ruffians  were  more  to  be  dreaded  than  the 
White  Bird  band.  Her  answer  then  to  the  call  to 
come  home  was,  "  I  am  immortal  until  my  work  is 
done."  She  did  not  return  to  Kamiah  until  1879. 
Her  school  for  the  time  was  kept  up  in  Lapwai,  but 
the  most  of  her  twenty  years  were  spent  with  the 
Kamiah  people,  either  in  the  Kamiah  Valley  or  in 
Mount  Idaho,  which  was  at  that  time  their  trading 
town.  She  saw  about  as  much  of  the  people  there 
as  when  living  down  beside  the  little  church.  How 
happy  she  was  when  her  pupils  with  their  families 
were  comfortably  housed  for  the  winter  in  the  cot- 
tages built  for  them  at  Mount  Idaho.  Did  anything 
trouble  their  hearts  while  they  were  down  in  Kamiah, 
the  little  pony  soon  bore  them  up  the  trail  to  Mount 
Idaho  to  the  "  mother." 

Sacred  scenes  must  often  come  before  these  men 
now.  No  journey  was  ever  undertaken,  not  even  from 
Kamiah  to  Lapwai,  or  Mount  Idaho  to  Kamiah,  without 
kneeling  beside  this  mother  to  ask  the  Father's  care. 
Little  notes  came  back  to  her  if  detained,  and  then  as 
soon  as  possible  after  their  return  they  reported  to  her. 
How  they  trusted  her  !  "  Why,"  one  of  them  said  as 
we  gathered  around  her  for  the  last  time  in  the  Kamiah 
church,  "  she  never  deceived  us  once !  Let  us  keep 
her  teaching  in  our  hearts  and  follow  close  after  her." 
But  it  was  in  her  schoolroom  the  last  winter  of  her 


Death  of  Miss  S.  L.  McBeth  223 

life  that  this  strong  bond  between  teacher  and  taught, 
mother  and  sons,  was  seen.  How  anxiously  they 
would  scan  her  face  each  morning  as  she  stepped  with 
swollen  feet  from  the  sitting-room  to  the  schoolroom ! 
For  she  must  be  there.  In  a  moment  one  of  these 
gentlemanly  pupils  was  at  her  side  to  help  her  to  the 
chair,  which  another  would  place  where  she  loved  to 
sit.  With  her  far-reaching  eye  and  fast-failing  strength 
she  was  fortifying  them  against  the  skepticism  which 
they  would  meet  in  the  near  future.  They  must  not 
be  taken  unawares.  She  never  grew  weary  of  the 
Lord's  work.  Often  did  she  say  in  that  last  winter, 
"  If  I  were  able  and  younger,  I  would  like  nothing 
better  than  to  go  into  a  wild  tribe  and  do  over  again 
the  work  I  have  done  here." 

At  her  own  request,  her  body  lies  beside  the  little 
church  she  loved  so  well  in  Kamiah — beautiful  Kamiah 
with  its  Scottish  Sabbath.  Need  I  say  more  about 
her  work  when  you  have  here  the  living  epistles  be- 
fore you  ?  Full  as  her  work  among  the  Nez  Perces 
seems  to  be,  'tis  but  a  part — a  small  part — of  the  serv- 
ice this  woman  of  faith  and  prayer  was  enabled  to 
accomplish.  The  secret  of  it  all  lay  in  her  early  con- 
secration to  the  Master  and  a  consciousness  that  she 
was  working,  not  for  time,  but  for  eternity.  While 
teaching  in  Fairfield  University,  Iowa,  now  Parson's 
College,  she  was  urged  to  give  herself  to  literature. 
She  gave  her  answer  in  a  little  poem,  which  I  now 
give  to  you : 


224     The  Nez  Perces  Since  Lewis  and  Clark 

"  Write  a  book,  my  sister  ! 

I  am  writing  it  day  by  day, 
And  the  characters  traced  in  that  writing 

Can  never  pass  from  the  scroll  away, 
For  the  parchment  is  a  part  of  the  Infinite, 

The  soul  is  the  vellum  given, 
By  which  with  the  pen  of  my  life  I  write 

A  record  for  hell  or  heaven. 

"  Oh  !  a  fearful  gift  is  this  author's  life, 

For  the  lowliest  guides  a  pen 
Of  words  and  deeds  that  leaves 

Its  trace  on  the  hearts  of  men, 
And  carelessly  often  the  record  is  made 

And  lightly  we  pass  the  thought 
That  we  must  account  for  the  ill  we  have  penned 

And  the  good  we  have  written  not. 

"  Oh  !  not  'mid  the  planets  which  shine,  my  sister, 

In  the  galaxy  of  fame, 
That  is  bounded  by  changing  time,  dear  sister, 

I  sigh  to  rank  my  name. 
For  the  dust  of  earth  is  upon  the  stars, 

And  the  brightness  will  pass  away, 
When  eternity  ushers  in  the  light 

Of  that  sinless  clime  of  day. 

"  Oh  !  then  may  my  writing  be  approved 

By  the  searching  eye  of  Him 
In  whose  visible  presence  the  sun  shall  fade 

And  the  glory  of  earth  grow  dim. 
May  He  write  my  name  in  the  Book  of  Life, 

With  the  dear  ones  He  has  given, 
And  I  crave  no  other  share,  dear  sister, 

In  the  fame  of  earth  or  heaven." 


Death  of  Miss  S.  L.  McBeth  225 

Miss  McBeth  was  born  on  the  banks  of  the  Doon, 
in  Scotland,  and  was  buried  on  the  banks  of  the  Clear- 
water,  in  Idaho.  The  intervening  sixty  years  were 
marked  at  every  step  by  the  guiding  hand  of  the  Lord, 
whom  she  so  faithfully  tried  to  serve  even  from  child- 
hood. 

When  but  a  child  she  read  everything  within  her 
reach.  There  was  not  so  much  to  reach  after  then  ! 
How  she  did  love  to  have  the  children  of  the  neigh- 
bourhood sit  spellbound,  listening  to  her  stories  from 
the  "  Arabian  Nights,"  "  Scottish  Chiefs,"  and  other 
books.  If  she  ran  out  of  stories,  she  drew  upon  her 
own  imagination.  At  times  she  would  challenge  us  to 
make  poetry  about  some  common  object  in  sight. 
Notwithstanding  all  our  efforts,  we  would  fail.  Then 
we  would  listen  to  her  smoothly-flowing  rhymes,  feel- 
ing that  she  belonged  to  a  higher  order  of  beings.  It 
was  a  loving  act  to  her  Master  to  take  the  talents 
which  He  had  given  her,  and  consecrate  them  all  to  His 
own  service,  instead  of  leaving  them  to  her  own 
guidance. 

She  met  many  serious  obstacles  in  early  life,  but 
looked  upon  them,  as  she  ever  did  in  after  years,  as 
something  for  her  to  bend  her  energies  to  remove. 
She  took  great  pleasure  in  watching  them  vanish. 

While  teaching  in  the  Fairfield  University,  Iowa, 
she  was  called  to  go  as  a  missionary  among  the 
Choctaws  of  Indian  Territory.  She  was  at  Good 
Water  station  in  that  tribe,  from  1859  to  1861,  when 


226     The  Nez  Perces  Since  Lewis  and  Clark 

she,  with  other  missionaries,  was  compelled  to  leave 
the  mission  on  account  of  the  war.  Nominally,  the 
Indians  were  on  the  side  of  the  South — probably  be- 
cause of  their  slaves.  She  returned  to  Fairfield  Uni- 
versity, but  soon  afterwards  went  among  the  sick  and 
dying  soldiers  in  Jefferson  barracks  and  in  the  hos- 
pitals of  St.  Louis.  She  was  the  first  woman,  I  believe, 
to  wear  the  badge  of  the  Christian  Commission.  She 
was  there  some  time  before  she  was  commissioned. 
At  the  same  time  there  was  a  young  physician,  with 
his  wife,  in  the  barracks,  whom  she  often  met.  This 
doctor  called  her  one  day  into  their  room,  and  with 
some  embarrassment  said  he  wished  to  talk  to  her  just 
as  if  she  were  his  own  sister.  He  said  that  in  the  work 
she  had  taken  up,  he  feared  she  would  subject  herself 
to  remarks,  as  she  was  the  only  woman  doing  such 
work,  and  young,  and  that  all  the  ministers  and  lay- 
men working  as  Christian  commissioners  had  commis- 
sion from  headquarters.  She  said,  "  Just  give  me  your 
Bible,  and  I  will  show  you  my  commission."  He 
turned,  the  blood  mounting  to  his  brow,  and  said  to 
his  embarrassed  little  wife,  "  Have  we  a  Bible,  dear  ?  " 
Her  honest  answer  was,  "  No."  Miss  McBeth  went  to 
her  little  room,  threw  herself  down  on  her  hospital  cot, 
and  had  a  good  cry.  In  the  midst  of  her  weeping,  she 
arose  with  a  start,  saying,  "  Sue  McBeth,  is  it  possible 
that  you  will  allow  a  man  without  a  Bible  to  hurt  your 
feelings  ! "  "  That  is  enough  of  this  weakness."  It 
was  not  long  after  this  that  she  wore  the  badge  as  the 


Death  of  Miss  S.  L.  McBeth  227 

other  commissioners  did.  I  rather  think  from  the 
many,  many  letters  she  received  from  returned  soldiers 
or  their  friends,  that  this  part  of  her  life  was  the  rich- 
est in  results  of  it  all. 

In  removing  obstacles  from  the  way  of  a  soul  seek- 
ing Christ,  and  in  presenting  the  plan  of  salvation  in 
its  beautiful  simplicity,  she  had  few — if  any — superiors. 
While  in  the  hospital  work,  she  wrote  many  little 
tracts  for  the  soldiers,  which  were  blessed  then. 
These  tracts  were  afterwards  gathered  together  and 
published  in  England,  under  the  title  of  "  Seed  Scat- 
tered Broadcast."  It  was  classed  at  the  time  with  the 
Headley  Vicar's  Series,  and  commended  as  a  text-book 
to  all  engaged  in  like  work,  whether  in  war  or  peace. 

After  the  war,  she  became  city  missionary  in 
Dr.  James  Brooks'  church,  in  St.  Louis.  While  in 
this  work  she  helped  to  establish  a  home  for  the 
friendless  young  women  of  the  city.  A  lifelong 
friendship  existed  between  this  city  missionary  and 
Dr.  Brooks.  They  had  one  heart  on  the  subject  of 
the  second  coming  of  Christ. 

Her  next  call  was  to  the  Nez  Perces,  where  she 
spent  almost  twenty  years.  The  last  eight  years  of 
her  life  were  passed  in  the  little  village  of  Mount 
Idaho,  with  her  pupils  around  her  during  the  winter, 
and  resting  in  the  summer  months  in  that  beautiful 
spot,  with  kind  white  friends  near  her.  I  went  up 
every  summer,  going  by  stage  from  Lewiston  to  Mount 
Idaho,  seventy-five  miles,  in  one  day.  I  said  to  my- 


228     The  Nez  Perces  Since  Lewis  and  Clark 

self,  on  my  return  trip  in  '92,  "  I  think  I  shall  travel 
this  road  again  before  the  year  is  out ;  "  the  dear  sister 
seemed  so  different.  Although  in  her  usual  health, 
she  seemed  to  have  dropped  all  care  and  anxiety  about 
the  mission.  I  was  not  surprised  to  get  a  note  from 
her  friend,  Mrs.  Wallace  Scott,  on  New  Year's  day, 
"  We  think  you  ought  to  come  up."  I  went  at  once. 
I  found  her  busy  with  quite  a  large  class,  not  the  least 
alarmed  about  herself.  She  was  too  busy  to  think  of 
herself.  I  was  with  her  the  most  of  the  time  until  that 
bright  morning,  May  26,  1893,  when  she  entered  into 
the  joys  of  her  Lord. 

She  had  spent  such  a  full,  busy  life,  memories  of 
her  childhood  had  been  almost  crowded  out.  They 
seemed  so  far  away,  but  during  that  last  winter  she 
would  often  try  to  remember  the  name  of  this  girl,  or 
that  boy,  who  had  started  out  in  life  with  her,  or  who 
used  to  be  in  the  old  home  church.  Now,  while  wait- 
ing on  this  side  for  the  messenger,  was  the  only  leisure 
time  she  had  ever  known. 

Brave  she  had  always  been.  I  recall  an  expression 
made  but  a  few  days  before  she  died.  She  feared  we 
thought  she  was  shrinking  from  the  last  enemy.  With 
her  keen  eyes,  she  looked  at  us,  saying,  "  I  am  not 
afraid  of  death.  I  am  not  even  afraid  of  the  devil. 
He  cannot  hurt  me." 

She  had  her  house  in  order,  her  will  made.  Robert 
Williams,  the  pastor  at  Kamiah,  was  to  get  her  home 
in  Mount  Idaho,  in  remembrance  of  his  faithful  work 


Death  of  Miss  S.  L.  McBeth          229 

as  her  helper  among  the  people.  Her  dictionary  and 
grammar  were  to  go  to  the  Smithsonian  Institute  at 
Washington.  The  last  clause  of  the  will,  after  men- 
tioning the  monument  and  fence  for  her  grave,  was 
that  whatever  was  left  of  her  money  was  to  go  to  the 
board,  to  send  her  pupils  to  wilder  tribes  with  the 
Gospel.  We  see  the  blessing  flowing  from  this  now, 
for  the  missionary  work  of  the  Rev.  James  Hayes  is 
partly  supported  by  this  fund.  She  is  still  living 
among  the  Nez  Perces,  and  has  settled  difficulties  in 
session  work  even  since  her  death,  by  some  one  of  the 
session  saying,  "  Miss  McBeth  said  so-and-so  in  a 
similar  case." 

Precious  work  was  hers,  and  glad  I  am  that  her 
mantle  has  fallen  upon  me, — even  me,  so  much  in- 
ferior to  her,  both  spiritually  and  intellectually. 

Her  suffering  was  so  great,  I  would  not,  could  not, 
wish  to  keep  her  one  day  longer.  I  was  with  her 
until  she  died.  According  to  her  wish,  we  buried  her 
just  back  of  the  little  Kamiah  church  she  loved  so 
well.  Two  white  women  and  two  drivers  went  with 
me  down  to  Kamiah.  We  reached  the  ferry  at  sunset 
Saturday  evening,  and  were  met  there  by  a  company 
of  sorrowing  Nez  Perces,  who  came  one  by  one,  gave 
me  a  hand,  and  passed  on — in  silence.  We  crossed 
the  river  and  found  another  company  awaiting  us  at 
her  old  home.  We  at  once  placed  her  body  on  the 
platform  of  the  pulpit,  where  it  remained  through  the 
tender,  touching  services  of  the  Sabbath,  for  she  had 


230     The  Nez  Perces  Since  Lewis  and  Clark 

taught  them  not  to  bury  on  the  Sabbath.  To  the 
right  of  the  pulpit  sat  her  pupils  with  bowed  heads  and 
tears  running  down  their  dark  faces — the  younger  ones 
sorrowing  most.  Sobs  were  even  heard,  when  the  oft 
repeated  expression  fell  on  their  ears  that  Sabbath, 
"  The  Mother  has  gone.  We  are  orphans  now." 
Robert  Williams  tried  hard  to  turn  their  loss  to  a  bless- 
ing by  urging  all  to  follow  her  teachings,  and  praying 
for  her  same  spirit  of  devotion  to  the  Master.  There 
were  no  cold  services  that  day,  and  to  the  white  friends 
with  me  it  was  most  touching. 

Although  it  was  raining  hard,  and  the  hour  for  her 
interment  early,  seven  o'clock  Monday  morning,  the 
little  church  was  again  filled  for  the  funeral  services. 

How  proud  the  Kamiah  people  are  to  have  her  rest- 
ing there !  How  sacred  and  beautiful  the  spot  is. 
Kamiah  is  dearer  to  me  than  ever. 

The  dictionary  of  15,000  words  and  grammar  which 
Miss  McBeth  directed  should  be  sent  to  the  Smith- 
sonian Institution  was  not  all  copied  at  the  time.  I 
took  it  with  me  from  Mount  Idaho — then  myself 
placed  it  in  the  express  office  in  Lewiston.  I  had 
written  to  the  Smithsonian  Institute  about  it.  The 
answer  was,  "  Send  it  right  on.  We  think  we  can 
finish  it  here."  Some  correspondence  was  then  in 
progress  about  my  going  East  for  a  visit.  It  had  been 
fourteen  years  since  I  had  seen  my  old  home.  I  left 
Lapwai  Saturday  morning  for  Lewiston,  to  spend  the 
Sabbath  there,  so  as  not  to  be  on  the  road  the  next 


Death  of  Miss  S.  L.  McBeth  231 

Sabbath.  I  took  the  precious  box  of  manuscript. 
Gave  it  over  to  the  expressman  with  many  charges, 
for  my  sister  prized  it  above  all  earthly  things.  No 
wonder !  She  had  spent  so  many  years  here  in  care- 
fully preparing  it 

The  question  was  put  to  me  in  Lewiston  by  many, 
was  I  going  by  boat  or  stage  ?  In  other  words,  was  I 
going  by  way  of  the  Union  Pacific,  or  the  Northern 
Pacific?  This  I  could  not  answer,  until  Saturday 
evening,  when  the  post-office  clerk  brought  over  a 
letter  from  the  board  in  New  York.  Upon  opening 
it,  I  found  my  application  for  half-fare  ticket  was 
granted  by  way  of  the  Northern  Pacific,  which  settled 
the  matter.  So  at  four  o'clock  Monday  morning  I 
was  sitting  in  the  stage  bound  for  Uniontown.  We 
had  to  wait  for  the  Clear  water  ferryman  to  come  over 
for  us.  While  waiting,  the  ill-fated  Annie  Faxon 
shot  out  from  her  landing,  headed  down  the  Snake 
River,  not  far  from  us.  That  boat  was  to  make  con- 
nection at  Riparia  with  the  Union  Pacific  Railroad.  I 
can  see  it  yet  as  it  looked  in  the  gray  dawn.  When 
we  got  out  at  Uniontown,  I  examined  the  boxes  on 
the  platform  for  the  dictionary.  "  Where  was  it  to 
go  ?  "  asked  the  man.  "  To  Washington,  D.  C."  He 
said,  "  Oh !  it  would  go  by  the  Union  Pacific."  Then 
I  knew  that  we  had  parted  company. 

The  next  day  the  newsboy  was  selling  papers  in  the 
cars.  I  bought  one.  The  first  paragraph  I  saw  was, 
"  The  Annie  Faxon  blown  to  pieces.  Boat  a  total 


232     The  Nez  Perces  Since  Lewis  and  Clark 

wreck.  All  on  board  killed  or  injured."  You  may 
imagine  I  had  food  for  thought  that  day.  Wrecked 
fifty  miles  below  Lewiston !  Goodness  and  mercy 
have  followed  me  all  the  days  of  my  life. 

But  that  precious  box !  With  twenty  years'  work 
upon  it !  I  wrote  back  to  Lewiston  from  Butte  City, 
asking  if  the  box  was  on  the  wrecked  boat.  In  due 
time  the  answer  reached  me  in  Ohio,  "  Yes,"  but  they 
hoped  it  was  not  much  injured.  Why? 

All  the  time  I  had  lived  at  Fort  Lapwai  the  clerk 
in  the  sutler's  store  there,  with  his  young  wife,  had 
been  on  the  best  of  terms  with  me.  Two  years  be- 
fore he  had  bought  a  farm  on  the  Snake  River,  but 
moved  to  it  only  last  spring.  He  understands  and 
talks  Nez  Perces  quite  well.  His  home  was  some 
miles  below  where  the  boat  was  blown  up.  That 
morning  he  was  on  the  shore  of  the  river  and  saw 
much  stuff  floating  down.  His  eye  was  caught  by  a 
red  box.  He  mounted  his  horse  and  waded  out  as 
far  as  he  could.  He  had  a  long  rope  tied  to  the 
saddle.  He  made  a  noose  upon  it — threw  it  out  just 
as  the  red  box  was  going  over  some  rapids,  and 
caught  it.  He  drew  it  to  shore,  opened  it,  and 
recognized  the  Nez  Perces  script.  He  said  at  once, 
"This  must  be  Miss  Kate's  sister's  writing."  He 
found  it  soaking  wet — stood  the  paper  up  on  the 
beach  so  as  to  dry,  then  went  up  the  river  some  miles 
and  found  the  cause  of  the  drift.  Saw  the  dead  and 
wounded. 


Death  of  Miss  S.  L.  McBeth  233 

Mr.  King,  who  rescued  the  box,  was  the  only  man 
I  knew  on  either  side  of  the  river,  from  source  to 
mouth.  He  returned,  took  all  the  manuscript  as 
carefully  as  he  could  to  his  own  home,  where  he  and 
his  wife  placed  it  to  dry  in  the  loft.  Next  day  an  ex- 
press agent  from  Portland  arrived  in  search  of  this 
valuable  box.  Mr.  King  did  not  wish  to  give  it  up 
until  the  sheets  were  dry,  but  the  agent  said  he  had 
been  sent  for  it  and  must  take  it.  They  would  dry  it 
carefully  in  Portland.  In  the  meantime,  I  had  written 
to  the  secretary  of  the  Smithsonian  Institution  that 
the  manuscript  was  on  the  wrecked  boat.  While 
still  in  the  East,  I  received  a  note  from  him  saying, 
"  We  have  just  received  the  dictionary.  Cannot  yet 
tell  how  much  it  is  injured." 

Dear  old  Elder  Billy  said,  when  I  told  him  of  this, 
"  It  seems  as  if  that  box  were  a  living  thing,  and  that 
the  Lord  was  caring  for  it."  The  author  of  the 
manuscript  had  so  many  tokens  of  the  Father's  care 
while  passing  through  this  world,  that  this  last  act 
was  but  in  keeping  with  the  past. 


XVII 

JONATHAN  WILLIAMS 

First  Orchard  in  Kamiah — His  Work  in  the  Sabbath-School — His 
Love  for  White  People — Map  of  Nez  Perces  Land — His  Death — 
Mission  School  at  Lapwai — Mark  Arthur. 

LAWYER  was  the  first  elder  in  the  First  Kamiah 
Church.  Billy  Williams  and  Solomon  Whitman  were 
ordained  soon  after,  by  Mr.  Spalding. 

Jonathan  Williams,  better  known  as  Elder  Billy 
Williams  or  Ku-ku-loo-ya,  was  a  small  man,  quick 
in  his  step,  brisk  in  all  his  movements,  and  so  genial 
in  manner  that  the  whites  as  well  as  his  own  people 
loved  and  welcomed  him.  Miss  S.  L.  McBeth  had 
written  so  often  about  him  to  the  Foreign  Board  that 
one  of  its  members  called  him  "  Miss  McBeth's  red 
jewel." 

He  was  a  trusted  friend,  with  whom  we  could  sit 
down  and  talk  over  anything  that  pertained  to  the 
good  of  the  mission.  His  judgment  was  always  good, 
even  down  to  old  age. 

The  first  time  I  saw  him  he  had  on  a  dark  blue  coat 
made  out  of  a  blanket.  He  made  it  himself,  he  said. 
There  was  no  spread  out  blanket  on  him  after  the 
Lord  met  him  over  in  that  camp-meeting  in  Kamiah. 

234 


ELDER  BILLY  WILLIAMS 
The  Historian  of  the  yes  Perces  Tribe 


Jonathan  Williams  235 

He  it  was,  you  will  remember,  to  whom  Mr.  Spald- 
ing  talked  about  garden-making,  over  in  the  house  at 
the  foot  of  Thunder  Hill,  when  Mr.  Spalding  pared  a 
potato,  and  handed  him  a  piece  raw,  which  Billy 
tasted  and  pronounced  "  taats "  (good).  The  next 
year  his  garden  was  talked  about  everywhere. 

His  garden  in  Kamiah  was  always  a  source  of  in- 
come. He  would  take  his  vegetables  over  to  the 
mines,  where  he  was  paid  the  highest  price  in  gold 
dust.  He  knew  how  to  charge,  all  right,  and  was  so 
shrewd  he  got  the  name  of  "  Business  Billy  "  from  the 
miners.  He  might  have  received  the  name  from  an- 
other source,  for  he  often  said  in  talking, "  Much 
business  me  Billy."  He  wanted  the  same  price  for 
anything  he  had  to  sell  near  at  home  as  he  did  away 
off  at  the  mines.  He  did  not  count  the  time  or 
trouble  in  taking  the  things  there. 

He  had  the  first  orchard  in  Kamiah.  Felix  Corbett 
the  second.  He  was  always  busy.  Had  a  shop  near 
his  dwelling,  and  there  he  made  many  useful  things. 
It  was  a  sight  to  see  the  many  tools  for  work  hanging 
on  the  walls  of  that  shop,  or  on  its  shelves. 

He  was  always  clean  and  neat,  but  it  was  in  church 
and  in  church  work  he  appeared  the  best.  For  nearly 
twenty  years  he  was  sexton  for  the  church,  without 
pay.  He  looked  upon  any  work  about  the  Lord's 
house  as  an  honour,  and  he  did  keep  it  nice,  with  the 
brooms  hung  up  back  of  the  door.  He  had  the  fires 
made  and  the  bell  rung  always  on  time.  He  had  his 


236     The  Nez  Perces  Since  Lewis  and  Clark 

presbytery  suit  just  the  same  as  the  students  in  the 
mission  school. 

He  was  a  very  acceptable  teacher  for  the  little  boys. 
He  knew  his  lesson  quite  well  before  he  went  to  Sab- 
bath-school. 

Not  long  after  I  moved  to  Lapwai,  Billy  presented 
himself  at  my  door,  and  before  he  entered  he  ex- 
plained the  reason  for  his  visit.  Carefully  unfolding  a 
tiny  book  which  he  had  wrapped  in  a  large  head- 
handkerchief,  and  showing  it  to  me  with  its  fifty-two 
Bible  pictures — one  for  each  Sabbath  in  the  year — he 
said,  "  I  came  down  to  have  you  tell  me  the  story 
about  each  picture."  I  said,  "  I  will  tell  them  to  you, 
but  it  must  be  mornings  and  evenings,  for  my  school 
must  go  on."  (He  had  come  sixty  miles  for  this.) 
So  he  came  from  day  to  day,  and  when  going  to  his 
lodging-place  in  the  evenings,  he  would  often  start 
away  with,  "  I  will  think  it  all  over  in  the  night,  and 
if  I  do  not  clearly  understand,  you  will  tell  it  over, 
won't  you?"  He  loved,  Isaac-like,  to  walk  in  the 
field  and  meditate.  Then  he  would  come  to  me  with 
some  such  question  as,  "  Don't  you  think  David  was 
married  to  Solomon's  mother,  but  not  to  Absalom's 
mother,  and  that  that  is  the  reason  there  was  such  a 
difference  in  those  men  ?  " 

If  Billy  was  not  the  first  man  to  have  an  allotment 
of  land  given  him,  he  was  very  nearly  the  first.  Billy 
had  sensible  views  concerning  the  selling  of  the  unal- 
lotted land.  Many  were  opposed  to  it.  They  would 


Jonathan  Williams  237 

say,  "  Shall  we  kill  our  horses  ?  We  will  have  no 
pasture  for  them.  Then  think  of  the  hordes  of  whites 
that  will  flock  in  upon  us."  They  were  even  then 
camping  in  great  numbers  on  the  borders  of  the 
reservation,  waiting  for  the  moment  to  come  when 
they  could  take  up  the  much  coveted  land. 

Billy's  main  reason  for  selling  the  land  was  his  pity 
for  the  poor  old  people,  who  were  very  likely  to  die 
hungry  if  the  commissioners  were  refused  the  land. 
He  knew  as  well  as  I  did,  that  many  had  already  died 
without  comforts  for  the  body.  However,  the  com- 
missioners had  hard  work  to  obtain  barely  enough 
names  giving  consent  to  the  opening  of  the  reserva- 
tion to  the  government.  The  people  of  Kamiah 
especially  opposed  it.  They  were  not  opposed  to  the 
allotment  of  land,  but  to  the  sale  of  that  unallotted. 

Billy,  with  all  his  kindness  and  gentleness,  was  no 
coward.  He  was  bearer  of  dispatches  for  Colonel 
Steptoe  in  the  Yakima  war,  and  was  proud  of  telling 
of  his  exploits,  when  he  was  "  expressman."  That  was 
his  word  for  it. 

After  the  Joseph  war  the  people  of  Mount  Idaho 
were  much  enraged  against  the  Indians,  and  although 
those  at  Kamiah  had  refused  to  join  the  Joseph  band, 
still  they  were  Indians,  and  of  the  same  tribe.  One 
man  in  Mount  Idaho  who  had  suffered  much  from  the 
Joseph  band  said  he  would  shoot  the  first  Indian  he 
saw  upon  the  streets.  The  people  there  had  been  ac- 
customed to  getting  their  melons,  tomatoes  and  such 


238     The  Nez  Perces  Since  Lewis  and  Clark 

vegetables,  from  the  Kamiah  Valley,  but  there  could 
be  no  intercourse  while  this  bitter  feeling  lasted. 
Billy  was  sent  for.  Not  knowing  for  what  reason,  he 
went.  One  of  the  prominent  citizens  of  the  town 
drew  Billy's  arm  within  his  own,  and  paraded  the 
streets.  Of  course,  no  one  would  hurt  Billy.  So 
friendly  intercourse  was  again  resumed. 

He  loved  the  whites,  and  was  very  much  like  them. 
How  he  did  love  to  go  to  presbytery !  He  would  have 
much  to  tell  about  what  he  saw  there  and  on  the  way. 
Then  he  would  try  to  have  things  as  he  saw  them 
there.  His  first  call  upon  me  after  being  away  at  the 
presbytery  once  was  made  wearing  gloves  and  carrying 
a  cane. 

He  said  to  me,  "  I  noticed  this,  Miss  Kate,  when  I 
was  away.  It  was  only  the  wild  whites  who  called  us 
Indians.  The  Christians  called  us  Nez  Perces." 

How  tender  his  conscience  was !  On  one  of  the 
missionary  trips  to  the  Spokanes  with  Mr.  Deffen- 
baugh  and  native  helpers,  they  were  very  hungry 
when  one  of  them  shot  some  kind  of  a  bird  or  fowl. 
When  at  dinner  it  was  passed  to  Billy,  he  silently  re- 
fused it.  There  was  no  laughing  about  it.  They 
knew  that  his  "  Wy-ya-kin,"  or  attending  spirit,  was 
of  the  same  species.  Although  he  did  not  trust  it 
now,  he  could  not  eat  it. 

Before  Miss  Fletcher  went  away  for  the  last  time, 
she  sent  up  to  Kamiah  for  him  to  come  down.  She 
wanted  to  get  some  Indian  lore  from  him.  He  was 


Jonathan  Williams  239 

rich  in  this.  She  considered  him  the  most  reliable 
authority,  or  the  best  historian,  in  the  tribe.  He  came. 
He  found  out  she  was  trying  to  see  where  the  Indians 
came  from,  and  from  what  direction  they  came  here. 
Billy  brightened  up,  saying,  "  I  do  hope  Miss  Fletcher 
will  find  me  Billy  an  Israelite."  He  was  an  Israelite 
indeed,  without  guile. 

He  would  come  over  to  me  early  in  the  morning, 
saying,  "  I  could  not  sleep.  I  was  all  night  with  those 
old  people."  He  was  recalling  olden  times,  and  could 
not  sleep. 

He  made  a  large  map  of  the  Nez  Perces  land,  with 
its  streams  and  seventy- five  villages,  naming  each  one. 
This  was  sent  with  his  photograph  and  a  short  sketch 
of  his  life,  to  the  Peabody  Museum  at  Cambridge,  Mass. 

One  day  Miss  Fletcher  asked  him  to  sing  one  of 
the  old  heathen  worship  songs.  He  was  a  good 
singer.  At  once  his  lips  were  set  and  a  change  came 
over  his  face.  He  said,  "  I  love  Miss  Fletcher,  but  I 
cannot  do  that  without  hurt  to  my  own  soul.  I  have 
thrown  all  these  things  away  long  ago,  and  I  cannot 
sing  one  line  of  the  old  heathen  worship  song." 

Billy  lived  his  long  life  with  but  one  wife,  the  wife 
of  his  youth.  The  only  wife  even  in  his  heathenism 
— so  that  his  large  family  were  full  brothers  and 
sisters.  This  was  an  unusual  instance. 

How  much  comfort  he  was,  to  both  my  sister  and 
myself.  Often  have  I  seen  my  sister  so  tired  she  did 
not  feel  as  though  she  could  say  a  word  more,  but 


240     The  Nez  Perces  Since  Lewis  and  Clark 

when  Billy  came  to  the  door,  it  was,  "  Oh !  is  it  you, 
Billy !  Come  in." 

The  last  years  of  his  life  I  had  a  lounge  for  him 
to  sleep  upon  in  my  house  when  he  came  to  Lapwai. 
Billy  was  the  only  Nez  Perces  favoured  in  this  way. 
We  would  go  into  the  living  room  after  breakfast  or 
supper,  and  I  would  ask,  "  Where  do  you  want  me  to 
read  ?  "  Without  a  moment's  hesitancy  he  would  say, 
"  Mr.  Spalding  or  Miss  McBeth  told  me  something 

about  but  I  did  not  clearly  understand  it. 

Please  read  there."  He  did  not  remember  about  the 
chapters,  but  would  tell  me  something  about  the 
subject.  While  it  was  being  read,  in  the  Nez  Perces, 
I  could  hear  the  approving  "  Aah  !  " 

He  led  the  prayer,  in  his  own  tongue — a  prayer  that 
led  my  soul  into  the  presence  of  the  Lord. 

Although  he  was  seventy-five  years  old  when  he 
died,  he  was  just  as  bright  and  happy,  his  step  just  as 
elastic  the  last  time  he  was  down — about  two  months 
before  he  died — as  it  was  many  years  ago.  On  his 
death-bed  he  had  his  son-in-law  write,  saying,  "  Tell 
Miss  Kate,  now  I  am  going  home,  and  the  friendship 
existing  between  the  whites  and  myself  I  bequeath  to 
my  family.  Tell  them  this."  He  passed  into  the 
heavenly  inheritance  in  April,  1896,  not  quite  three 
years  after  my  sister,  and  just  ten  days  before  his  son, 
Robert,  the  pastor  of  the  First  Kamiah  Church. 

Sometimes  even  now,  after  over  ten  years  have  gone 
by,  I  get  lonesome  to  see  this  good  old  man. 


Jonathan  Williams  241 

Many  said,  when  this  heavy  bereavement  came 
upon  the  First  Church  of  Kamiah,  "  That  church  will 
be  weak  now."  But,  no !  The  workers  fall,  but  the 
work  goes  on. 

A  word  about  the  mission  school,  or  class,  for  it  is 
but  a  class.  At  the  time  of  my  sister's  death  in  '93 
there  were  a  number  of  her  pupils  who  wished  to 
pursue  their  studies.  I  spent  the  next  winter  with 
them,  in  Mount  Idaho.  For  several  years  after  that 
they  were  at  a  standstill,  so  far  as  their  studies  were 
concerned.  There  was  no  place  for  them  to  live  in, 
in  Lapwai — only  in  a  tent,  which  I  was  not  willing 
for  them  to  do,  after  living  in  houses  for  years.  But 
the  Lord  who  knows  just  when  to  act  put  it  into  the 
hearts  of  the  ladies  of  the  Tabernacle  Church,  of 
Indianapolis,  to  write  asking  me  to  tell  them  how 
they  could  show  their  love  for  their  pastor's  wife, 
Amelia  Rondthaler,  who  had  just  passed  from  them. 
They  knew  her  love  for  the  Nez  Perces — so  wanted 
the  memorial  here.  I  saw  the  hand  of  the  Lord  in 
this,  and  told  them  of  the  need  of  a  cottage  here  for 
the  use — especially  then,  of  some  Kamiah  pupils  who 
had  small  families.  When  we  had  talked  this  over  a 
little  more,  the  cottage  went  up  fast.  It  was  ready 
for  these  Kamiah  families  that  fall. 

A  great  comfort  that  building  has  been  to  me  ever 
since.  It  was  built  in  1896.  It  is  near  to  the  Thaw 
cottage,  my  home,  and  my  pupils  can  be  seated  around 
my  study  table  by  eight  o'clock  in  the  morning.  The 


242     The  Nez  Perces  Since  Lewis  and  Clark 

wives  are  under  the  care  of  my  niece.  A  delightful 
work  is  mine,  opening  the  door  into  the  treasure 
house  by  teaching  my  pupils  how  to  translate  the 
Bible.  A  pupil  reads  a  portion,  first  in  English. 
Then,  while  the  others  sit  watching  and  listening,  he 
cautiously  picks  his  way,  not  pronouncing  one  word 
after  another  as  in  English,  but  following  about  the 
same  rules  a  Latin  scholar  would  in  translating  Caesar, 
his  teacher  helping  him  at  times  over  the  hard  places. 
When  they  find  some  precious  truth,  how  their  faces 
shine.  Perhaps  some  one  will  remark,  "  We  found  an 
unfailing  spring  there." 

We  use  the  English  for  all  studies  but  the  Bible.  I 
could  not  be  sure  that  they  understood  the  truth  until 
they  could  translate  it  into  their  own  language. 

Friday  is  our  Sabbath-school  lesson  day,  also  cate- 
chism and  church  government.  Catechism  is  hard  for 
them,  but  no  harder  than  it  was  for  us  years  ago.  All 
the  Sabbath-school  teachers  of  the  church  school, 
superintendent  and  pastor  are  likely  to  be  found 
sitting  at  my  table  on  Friday  morning.  Sometimes 
some  others.  The  elders  come  quite  often  to  listen. 
Frequently  we  ask  an  elder,  "  Where  would  you  like 
to  have  us  read  and  explain  to-day  ?  " 

We  shall  feel  lonesome  without  Elder  Abraham  this 
winter.  He  came  oftener  than  any  of  the  rest.  He 
is  now  with  the  Great  Teacher.  His  last  words  were 
to  his  wife, "  I  am  ready  now.  Ring  the  bell."  Likely 
he  thought  he  was  in  the  church  he  loved  so  well,  for 


Jonathan  Williams  243 

he  always  rang  the  bell.  Abraham  did  not  confine 
himself  to  the  lesson  in  hand.  One  time  it  was, 
"  Why  is  it  that  there  are  so  many  denominations 
among  you  whites  ?  You  have  the  same  Bible,  in  the 
same  language."  Another  time,  he  asked,  "  What  is 
the  root  of  politics  ?  I  know  what  the  root  of  religion 
is,  but  these  democrats  and  'publicans,  I  don't  under- 
stand." 

The  new  songs  are  nearly  always  sung  in  rny  school- 
room, and  happy  they  are  any  day  to  have  me  say, 
"  Now  you  may  sing  a  little  while."  (My  niece  at  the 
organ.)  One  evening  in  the  week,  the  families  come 
into  my  home.  There  is  first  a  little  lecture.  Then 
they  sing. 

The  government  training  school  is  near  to  the 
mission  house.  There  are  always  some  very  compan- 
ionable people  among  the  employees,  but  our  greatest 
pleasure  has  been  to  lead  the  weekly  prayer- meetings 
there  among  the  children. 


XVIII 
NEZ  PERCES  CHURCHES  AND  MINISTERS 

The  Churches — Evangelistic  Services — Letter  Written  by  Miss  Mazie 
Crawford — Reverent  Nez  Perces — Nez  Perces  Hymns — Ministers. 

THERE  are  six  Nez  Perces  churches  at  this  writing. 
Since  the  land  has  been  allotted  the  people  are  more 
scattered,  many  of  them  living  up  on  the  prairie, 
mixed  up  with  the  whites  in  everything  else  but  in 
their  religion.  The  Nez  Perces  want  their  own 
churches,  with  their  own  native  pastors  and  elders. 
This  is  well  for  them  spiritually.  There  is  no  need 
now  for  a  superintendent  of  missions,  in  the  sense  that 
term  used  to  be  applied  to  the  white  minister  whose 
home  was  always  here  in  Lapwai.  For  years,  it  was 
but  a  nominal  office.  Good  men  and  wise  men  they 
were,  but  it  would  take  any  one  of  them  years  to  get 
the  language  so  that  they  could  preach  in  it.  Indeed 
each  one  since  Mr.  Spalding's  time  has  used  an  inter- 
preter. 

The  great  advantage  a  native  minister  has  over  the 
white  man  is,  he  can  readily  know  what  is  going  on 
among  the  people.  Can  see  the  wolf  coming  and  give 
the  alarm.  A  conservative  white  minister  does  not  see 
the  danger  in  Christians  indulging  in  some  of  the  old 
ways,  and  they  have  even  said,  "  I  see  no  harm  in 
that."  For  instance,  the  Feast  for  the  Dead,  when  all 

244 


Nez  Perces  Churches  and  Ministers     245 

the  goods  of  the  departed  one  are  given  away.  Some 
of  the  white  ministers  have  looked  upon  it  as  a  kind 
of  harmless,  memorial  service.  The  native  minister 
understands  the  danger  in  this  gathering  of  leading 
them  back  into  the  old  heathenism. 

The  native  sessions  are  amenable  now  directly  to  the 
presbytery,  and  if  anything  irregular  occurs  among 
them,  they  can  be  reported  to  that  body.  They  cer- 
tainly know  how  to  manage  their  own  churches  better 
than  any  white  minister  can  do  it  for  them.  They 
ought  to  have  a  missionary  among  them,  to  consult 
with,  and  appeal  to,  even  if,  at  times,  that  teacher 
should  be  compelled  to  say,  when  certain  cases  of  dis- 
cipline come  up,  "  You  must  be  a  law  unto  yourselves. 
No  such  cases  ever  come  up  before  a  session  in  a 
church  of  white  people."  Then  there  must  be  kept 
up  a  class,  or  mission  school,  where  helpers  for  the 
native  pastors  should  be  trained.  A  native  pastor, 
without  intelligent  helpers,  will  soon  become  dis- 
couraged. It  was  the  mission  school  at  Kamiah  in  the 
early  days  that  made  that  church  such  a  power  for 
good.  We  see  the  mission  school  has  had  the  same 
effect  upon  the  church  here  in  Lapwai,  since  its  trans- 
fer to  this  place. 

Our  ministers  have  not  the  liberal  education  of  the 
white  men  and  have  not  been  away  to  school.  Some 
of  the  older  ones  have  never  been  even  in  the  govern- 
ment school.  Rev.  John  P.  Williamson,  of  the  Sioux, 
said  in  a  late  article,  "  I  am  often  asked, '  What  educa- 


246     The  Nez  Perces  Since  Lewis  and  Clark 

tion  do  you  give  your  Indian  preachers  ?  Or  what 
sort  of  workers  do  they  make  ? '  As  few  of  these 
preachers  ever  saw  the  inside  of  a  college,  I  sometimes 
answer,  •  The  same  as  the  apostles.  Three  years  or 
more  in  indoctrination  into  the  word  of  God/  and  to 
the  second  question,  I  answer,  '  They  have  saved  souls 
to  show  for  their  ministry.'  "  Of  course  our  younger 
men  have  had  better  advantages,  and  will  have  increasing 
opportunities  for  growth — perhaps  by  going  East  to  a 
Bible  school  for  a  term.  We  will  try  to  keep  abreast 
with  the  times,  not  forgetting,  however,  the  faithful 
services  of  some  of  the  older  ones  in  the  ministry. 

As  to  the  elders,  we  have  had  at  times  men  in  this 
office  wholly  unfitted  for  the  work.  On  the  other 
hand,  we  have  had,  have  now,  some  elders  who  for 
godliness  and  faithfulness  to  their  trust  have  no  super- 
iors in  white  churches.  They  are  present  during  every 
service  of  the  church, — at  the  Sabbath-school  and 
Christian  Endeavour,  the  same  as  at  the  prayer-meet- 
ing. In  sickness  and  sorrow  among  the  members,  they 
are  there  found — perhaps  holding  an  all-night  service 
of  hymns  and  prayer  in  the  house  of  mourning. 
They  often  bury  the  dead  if  the  pastor  is  away.  It  is 
not  light  work  to  be  an  elder  here.  The  sessions  of 
our  several  churches  often  meet  and  talk  over  the  in- 
terests of  the  kingdom — and  plan  for  evangelistic 
work  within  their  own  bounds.  How  the  Christians 
enjoy  worshipping  together.  Often  one  minister  will 
send  a  note  to  another,  saying,  "  Come  and  help  us. 


Nez  Perces  Churches  and  Ministers     247 

Bring  some  of  your  elders  and  people  with  you.  We 
will  look  at  a  description  of  one  of  these  meetings, 
given  by  my  niece,  Miss  Mazie  Crawford. 

In  January,  1903,  the  First  Church  of  Kamiah  held 
special  services  the  first  week  in  the  new  year. 
Rev.  James  Hayes  sent  down  an  invitation  for  our 
Lapwai  pastor  and  elders,  and  as  many  of  the  people  as 
cared  to  come,  to  spend  Sabbath  with  them.  When 
we  met  at  the  Lapwai  depot  there  were  twenty-one  of 
us.  We  left  at  3:15  P.  M.,  arriving  at  Kamiah  at  9:30. 
It  was  raining,  and  oh,  so  dark  !  But  James  and  other 
friends  were  there  with  five  hacks,  and  we  were  soon 
off  for  the  two-mile  ride.  There  was  a  lantern  on  each 
dashboard,  and  we  made  quite  a  showy  procession. 
When  we  reached  the  ferry  across  the  Clearwater  river, 
the  boat  was  waiting.  As  it  could  only  carry  two 
teams  at  once  and  ours  was  behind,  we  sat  there,  wait- 
ing and  watching  the  figures  of  the  ferrymen  as  they 
moved  about  in  the  light  of  their  lanterns,  or  the  danc- 
ing reflection  on  the  moving  waters.  When  about 
mid-stream,  James  Hayes  started  a  Nez  Perces  hymn, 
and  the  company  with  him,  and  those  still  on  the  bank, 
joined  in.  It  just  sounded  beautiful,  floating  back  and 
forth  across  the  stream.  The  visitors  were  assigned 
their  places  among  the  Kamiah  people  who  were 
camped  about  the  church,  but  not  all  in  tents.  A 
number  of  them  were,  but  the  rest  have  built  little 
houses  on  the  church  ground  for  use  just  at  such  times, 
for  several  live  from  ten  to  eighteen  miles  away  from 
the  "  Temple,"  as  dear  old  Elder  Solomon  calls  the 
church. 

The  night  service  was  such  a  warm  one,  we  did  not 
get  home  until  eleven  o'clock.  Sabbath  we  were  in 
the  church  just  about  all  day.  They  had  the  Lord's 
Supper  in  the  morning,  Sunday-school  at  2  P.  M.,  fol- 


248     The  Nez  Perces  Since  Lewis  and  Clark 

lowed  by  Christian  Endeavour,  and  that  gave  us  just 
time  to  get  our  supper  and  be  back  to  the  church  for 
the  English  song  service  which  always  preceded  the 
regular  meetings.  That  night  it  was  twelve  o'clock 
when  we  were  dismissed.  I  imagine  you  want  to  ask 
if  they  did  not  get  tired.  No,  they  never  think  of 
such  a  thing.  I  have  known  them  to  stay  up,  preach- 
ing, praying,  and  singing,  until  three  or  four  in  the 
morning.  Their  whole  hearts  are  in  it,  and  they  would 
be  ashamed  to  get  tired  worshipping  God. 

There  was  a  closing  service  Monday  morning,  and 
the  people  then  scattered  to  their  homes.  Tuesday 
morning's  train  brought  us  back  to  Lapwai.  In  all 
the  services  Rev.  James  Hayes  was  assisted  by  our 
pastor,  Rev.  Mark  Arthur,  and  Rev.  Robert  Parsons, 
pastor  of  the  Meadow  Creek  Church. 

I  had  a  nice  time  in  the  Indian  home.  Mr.  and 
Mrs.  Luke  Williams  are  such  a  thrifty  couple,  and  live 
just  like  white  people,  and  were  kind  to  me.  I  much 
enjoyed  the  family  worship  in  their  home.  No  dif- 
ference how  late  it  was,  and  how  tired  they  were,  it 
was  never  omitted.  Luke,  as  head  of  the  household, 
always  took  charge,  but  never  took  any  more  part 
than  the  rest  of  us.  His  sister  and  family  were  there, 
and  we  would  sing  and  then  one  of  the  five  Christian 
people  would  read  the  Scriptures,  and  another  one 
lead  in  prayer.  It  was  just  so  with  grace  at  the  table, 
too.  Each  gave  thanks.  But  do  not  think  we  went 
around  with  long  faces,  for  we  laughed,  and  joked, 
and  had  the  best  kind  of  a  time.  Yet  there  was  a 
quiet  dignity  about  the  home  which  kept  the  merri- 
ment from  becoming  too  common. 

We  are  to  have  special  services  here  at  Lapwai  the 
first  of  February.  We  expect  our  Kamiah  friends  to 
visit  us  at  that  time  and  of  course  James  Hayes  will 
be  here  to  preach  some  of  his  good  gospel  sermons, 
and  in  his  loving,  tender  way  plead  for  the  wandering 


Nez  Perces  Churches  and  Ministers     249 

ones  to  seek  the  Lord  before  it  is  too  late.  He  has 
such  love  for  the  people,  and  they  give  him  such  love 
and  respect  in  return. 

The  Nez  Perces  have  great  reverence  for  the  Church. 
This  was  well  impressed  upon  some  of  our  presbyters 
at  one  of  our  Fourth  of  July  camp-meetings  near  the 
church  at  Lapwai  in  1895.  We,  with  four  white  min- 
isters and  several  friends,  had  taken  our  dinner,  intend- 
ing to  eat  under  the  trees  near  the  church.  We  had 
spread  it  out  on  some  boards  on  the  ground,  when  a 
very  heavy  rain  began  to  fall.  We  were  not  long  in 
deciding  to  go  into  the  church.  Two  or  three  of  the 
white  ministers  picked  up  the  board  on  which  our 
feast  was  spread.  This  procession  was  headed  by  one 
of  the  ladies  carrying  the  steaming  coffee  pot  followed 
by  the  remainder  of  the  company  laden  with  baskets, 
etc.  They  proceeded  to  carry  the  decision  into  effect. 
Two  old  Indian  women  sat  under  a  tree  near  to  the 
door  and  when  I  came  up  a  few  steps  behind  the 
others  one  of  them  exclaimed,  "  Miss  Kate,  why  do 
you  allow  those  whites  to  desecrate  the  house  of  God 
by  going  in  there  to  eat  ?  "  When  I  told  the  brethren 
how  they  felt,  they  meekly  laid  down  the  board,  as  if 
seeking  protection  from  the  rain  only.  It  was  a  hungry 
party  that  stood  there  for  an  hour,  waiting  for  the 
storm  to  cease,  but  not  one  mouthful  did  we  dare  to 
touch,  for  there  sat  the  old  women,  eyeing  every 
move,  nor  did  they  leave  until  we  and  our  provisions 
were  well  upon  the  outside. 


250     The  Nez  Perces  Since  Lewis  and  Clark 

I  have  never  yet  seen  any  one,  in  any  of  the 
churches,  turn  around  to  see  who  was  coming  in,  or 
whisper  during  church  services.  The  church  is  the 
centre  of  interest  in  each  community.  It  is  the  place 
to  go  to,  even  if  some  of  the  wild  ones  do  not  go 
inside. 

It  is  a  beautiful  sight,  on  Sabbath  morning,  as  we 
reach  the  top  of  Thunder  Hill  here  in  Lapwai,  to  look 
this  way  and  that  and  see  the  ponies  with  their  riders 
descending  the  steep  hillsides,  and  count  the  spring 
wagons  emerging  from  the  canyons.  It  is  said  from 
every  hamlet  in  England  there  is  a  road  to  London. 
So  it  is  here.  All  trails  converge  at  the  churches, 
suggesting  to  me  a  picture  of  the  Jews  going  up  to 
Jerusalem  to  their  feasts. 

SOME  HYMNS  IN  NEZ  PERCES 
GOD  LOVED  THE  WORLD  OF  SINNERS  LOST 

God  hinashatwishana 

Pipaatokeshwishna, 
Shapukeshwit  hinatse 

Nishana  uyikalana. 

CHORUS 

God-nim  tsitsiwaish 

Hatawit, 
Panahpaik  Saviourna. 

Inimwatsati  hitinktsana. 


Nez  Perces  Churches  and  Ministers     251 

Wako  mitsekuinakitki, 
Yoh  witalahtoken, 
God-nim  Miyats  hiwash, 
Inim  shapukeshwiyawat. — CHO. 


THE  LORD  IS  MY  SHEPHERD 

1.  Lord  hewash  inim  suptiurakawat, 

In  watu  hiyahnu, 
Ipnim  sapatamaliku  ina 
Yos-yospa  tsik-tsikpa. 

2.  Ipnim  hetelkakiku  ina 

Kots-allie. 

Inim  wakaswit  heleulimkanu 
Ipnimki  wanckitki. 

3.  Sekounie  ipskekiku 

Tinkinim  poholpa, 
Im  ah  wiatwatsam  ina ; 
Inim  Jakin  sapahipstuenash. 

4.  Ekuin  taatswit  wah  misheyoukt, 

Tewiktatasha  ina ; 
In  touyaneku  Lordnim  Init 
Kunku  wah  kunku. 


THE  LORD'S  PRAYER 

1.  Nunim  Pisht  Aishniwashpa  imim  wanikt  hautnin  Kam 

watu. 

2.  Imim  miohatoit  ki  anashapautsasham,  Imim  Kutki  ana- 

shapautsam   uyikashliph   Ka  Kush  aishniwashpa, 
hikutanih. 


252     The  Nez  Perces  Since  Lewis  and  Clark 

3.  Taks  lahaipa  hipt  natsnim  taksain. 

4.  Nuna  wasatiai  nashwaunim  Ka  Kush  nun  titokana  wasa- 

tiai  awaunaitanih. 

5.  Wat  mat  anashtahinawiyukum  nuna,  matu  taklai  nuna 

shapakapshishwiatupkinih  natsnahwuinukum :  Imin 
awam  inakanikt,  imim  awam  Kapskapsnawit  imim 
awam  siskeiwit  Kunku.  Amen. 


Rev.  Archie  Lawyer  was  pastor  of  the  Second 
Kamiah  Church  at  the  time  of  his  death  in  the  spring 
of  1893. 

Rev.  Robert  Williams,  the  first  ordained  minister, 
ordained  in  1879,  was  pastor  of  the  First  Church  of 
Kamiah  at  the  time  of  his  death  in  1896.  This  was 
his  only  charge. 

The  Nez  Perces  ministers  now  living  are : 

Rev.  James  Hines,  honourably  retired  because  of 
old  age. 

Rev.  Mark  Arthur,  pastor  of  the  Lapwai  Church. 

Rev.  Peter  Lindsley,  without  charge. 

Rev.  James  Hayes,  pastor  of  the  First  Church  of 
Kamiah. 

Rev.  Moses  Monteith,  pastor  of  the  Second  Church 
of  Kamiah. 

Rev.  Robert  Parsons,  pastor  of  the  Meadow  Creek 
Church. 

Rev.  William  Wheeler,  stated  supply  of  the  Stites 
Church. 


Nez  Perces  Churches  and  Ministers      253 

Rev.  Enoch  Pond,  stated  supply  of  the  North  Fork 
Church,  at  the  time  of  his  death,  March  20,  1907. 

Rev.  Silas  Whitman,  after  a  life  of  faithful  service, 
died  in  June,  1905. 

There  were  in  all  eleven  native  ministers,  three  of 
whom  have  already  laid  down  their  armour. 

There  are  four  students  for  the  ministry  at  this 
time. 

E.  J.  Conner  and  James  Dickson  are  licensed,  but 
not  yet  ordained. 

Mr.  and  Mrs.  Spalding  and  their  helpers  before  the 
Whitman  massacre  were  all  under  the  American  Board 
of  Commissioners  for  Foreign  Missions,  now  called  the 
American  Board.  There  was  no  Presbyterian  Foreign 
Board  at  that  time  for  them  to  work  under,  but  when 
Mr.  Spalding  came  back  in  1871,  after  being  absent 
for  about  twenty-four  years,  he  returned  under  ap- 
pointment of  the  Presbyterian  Board  of  Foreign  Mis- 
sions. He  and  all  the  regularly  commissioned  mis- 
sionaries who  succeeded  him  were  sent  out  under  that 
board  until  the  year  1893,  when  the  Nez  Perces  mis- 
sion was  transferred  from  the  Foreign  to  the  Home 
Board.  Mr.  Spalding  returned  in  '71,  died  in  '74. 
Miss  S.  L.  McBeth  came  among  the  Nez  Perces  as  a 
teacher  in  the  government  school,  in  1873,  but  soon 
after  was  taken  under  the  Foreign  Board. 

Rev.  G.  L.  Deffenbaugh  arrived  in  Lapwai  in  the 
fall  of  1878,  and  left  the  mission  in  the  spring  of  1888. 

Kate  C.  McBeth  arrived  in  the  fall  of  1879. 


254     The  Nez  Perces  Since  Lewis  and  Clark 

Rev.  Alexander  Adair  came  in  the  fall  of  1893. 
Left  the  mission  in  October  of  1896. 

Mazie  Crawford  began  the  regular  mission  work  in 
1899. 

Rev.  Lowery  Sibbet  arrived  the  first  of  July,  1897, 
died  October  i6th,  the  same  year,  in  Hamilton,  Mon- 
tana. He  started  out  with  the  Nez  Perces  missionaries 
who  were  going  among  the  Shoshones  of  Southern 
Idaho.  Took  sick  there  and  was  taken  over  into  Mon- 
tana in  order  to  reach  the  railroad,  one  of  the  Nez 
Perces  accompanying  him.  He  really  was  but  begin- 
ning the  work  when  he  was  called  to  lay  it  down. 

Rev.  A.  M.  McLean  was  appointed  as  superintend- 
ent of  the  mission  in  the  spring  of  1898.  He  remained 
until  the  spring  of  1901. 

It  is  now  thought  unnecessary  to  have  a  superin- 
tendent of  missions  among  the  Nez  Perces.  They  are 
doing  very  well  alone.  The  services  of  each  church 
are  conducted  with  spirit  and  dignity.  They  are  good 
/  singers.  Perhaps  hundreds  of  our  old  songs  of  Zion 
are  translated  and  in  use  in  their  churches,  and  they 
are  constantly  adding  thereunto.  Some  of  the  minis- 
ters and  mission  pupils  are  quite  able  to  translate 
hymns.  The  gospel  has  been  sung  into  the  hearts  of 
the  Nez  Perces.  I  have  great  pity  for  the  old  people  of 
any  tribe  who  have  none  of  the  inspiring  old  songs  of 
the  past  ages  in  their  own  tongue.  The  English  is 
always  sung  in  Sabbath-school  and  Christian  En- 
deavour, but  that  can  only  reach  and  touch  the  young. 


Nez  Pcrces  Churches  and  Ministers     255 

In  looking  back  to  that  old  church  of  Waiyelatpoo, 
which  was  in  reality  a  Nez  Perces  church,  for  the  lay- 
men were  mostly  of  the  Nez  Perces  tribe,  I  can  see 
from  that  small  beginning  (God  using  the  Nez  Perces 
as  instruments)  has  grown  six  churches  among  the 
Nez  Perces,  two  among  the  Spokanes,  one  among  the 
Umatillas,  one  among  the  Shoshones  of  Southern 
Idaho,  one  among  the  Shivwits  of  Utah,  and  we  will 
hope  another  one  will  be  set  up  in  the  region  beyond, 
in  Nevada.  Our  Lord  hath  wrought  wondrously.  To 
Him  will  be  all  the  praise. 


APPENDIX 

How  very  misty  Indian  traditions  look  back  of  the 
third  generation  from  the  present,  as  we  try  to  gather 
up  the  myths  and  customs  of  the  past!  Tradition 
says  there  was  a  time  before  the  people  came,  that  the 
animals  represented  the  people  and  were  gifted  with 
speech.  How  human-like  the  friendships,  revenges 
and  love  affairs  of  the  animals  were.  The  over-reach- 
ing cunningness  of  the  coyote  in  particular,  as  well  as 
that  of  his  cousin,  the  fox,  is  evident  in  all  their  tra- 
ditions. If  you  ask  how  long  this  period  (before  the 
people  came)  lasted,  the  answer  is  "  Koon "  (don't 
know).  The  coyote  was  constantly  saying, "  Na-te-tam 
he-wah-yam"  (the  people  are  coming).  The  ani- 
mals began  to  question  in  their  councils,  "  What  will 
become  of  us  ?  "  "  Where  will  we  go  to  ?  "  Answers 
were  ready.  The  bear  said,  "  I  go  to  the  mountains 
and  hide  a  part  of  the  time  in  a  hole."  The  beaver 
said,  "  I  can  hide  part  of  the  time  in  the  water."  The 
birds  said,  "  We  will  make  our  nests  up  so  high  in  the 
branches  of  the  trees,  when  the  people  come,  they  can- 
not get  us."  When  the  people  came,  the  animals  at 
once  became  silent.  Their  tradition  of  the  animals 
coming  first  would  suit  Darwin. 

According  to  the  people's  statements,  "  Tewats  " 
256 


Appendix  257 

(medicine  men),  in  former  ages  were  skunks.  The 
chiefs  were  the  coyotes,  and  so  on,  they  trace  the  dif- 
ferent kinds  of  people  back  to  the  animals. 

THE  MYTH  OF  CREATION 

The  Kamiah  Valley  is  celebrated  for  its  beautiful 
scenery.  It  is  named  from  the  Kamiah  Creek  which 
enters  into  the  Clearwater  in  the  eastern  part  of  the 
reserve.  Just  where  the  creek  empties  into  the  river, 
the  valley  is  about  two  miles  wide.  Mountain  ranges 
are  on  both  sides  of  the  river,  not  bare,  steep  moun- 
tains such  as  you  might  imagine,  but  made  up  of 
buttes  (little  hills),  one  rising  back  of  and  higher  than 
the  other,  until  the  fifth,  sixth,  or  seventh,  with  its 
pretty  fir  trees,  makes  heaven  seem  but  a  step  farther 
up.  Here  and  there  a  canyon  divides  the  mountain 
ranges,  letting  the  snow  water  out  in  the  spring  and 
early  summer,  to  make  its  annual  trip  down  the 
Clearwater,  Snake  and  Columbia  Rivers  to  the  grand 
Pacific  Ocean.  Now  here,  in  this  beautiful  valley, 
down  by  the  old  ferry,  there  is  a  mound,  so  large  it 
looks  like  a  hill.  It  is  surrounded  by  level  ground. 
The  Nez  Perces  call  it "  The  Heart "  and  tell  the  story 
of  how  it  came  to  be  there. 

After  the  world  was  made,  but  no  people  yet,  in 
Kamiah  there  lay  a  great  monster.  He  was  so  large 
he  filled  the  valley.  That  mound  marks  just  where 
the  heart  of  it  was.  He  did  not  need  to  search  for 
food,  for  he  could  draw  in  animals,  great  and  small, 


258     The  Nez  Perces  Since  Lewis  and  Clark 

for  a  distance  of  many  miles,  and  swallow  them  alive. 
Many  a  council  was  held,  at  a  distance,  to  devise  some 
means  to  destroy  this  enemy  of  all  beast-kind,  for  the 
valley  was  white  with  the  bones  of  their  friends. 
Only  one  among  them  all  dared  to  approach  the 
dreaded  animal.  This  was  the  coyote,  or  the  little 
wolf,  for  always,  when  he  drew  near,  the  creature  shut 
his  mouth  tight,  saying,  "  Go  away,  go  away  ! "  One 
day,  after  the  coyote  had  gathered  some  pitch-pine 
and  flint,  he  crept  quietly  up  alongside  the  monster, 
and  hit  the  shut  mouth  so  that  it  opened  with  a  jerk, 
and  in  a  moment  the  little  brave  was  inside  the  great 
prison  house.  What  a  company  he  found  there,  the 
sick,  dead,  and  dying !  Soon  with  his  pitch  and  flint 
he  kindled  a  fire,  and  the  smoke  came  puffing  out  of 
the  mouth,  ears  and  nose  of  the  monster.  The  little 
commander  inside  ordered  all  yet  alive  to  make  their 
escape.  The  great  white  bear  said  he  was  not  able  to 
go,  but  finally  went  out  through  the  ear  gate.  All 
this  time  the  coyote  was  sawing  away  on  the  great 
heart  with  his  flint,  listening  with  delight  to  the  sick 
groans  of  the  dying  beast. 

When  all  the  captives  were  out  and  at  liberty,  there 
stood  in  the  silence  only  the  coyote  and  his  friend  the 
fox.  What  should  be  done  with  this  great  body? 
They  finally  decided  to  cut  it  in  pieces,  and  from  the 
pieces  people  the  world.  So  the  Blackfoot  Indians 
were  made  from  the  feet,  the  Crows  and  Flatheads 
from  the  head,  and  other  tribes  were  made  from  other 


Appendix  259 

parts  of  the  body  and  sent  off  to  their  own  lands. 
The  two  friends  were  left  alone.  The  fox,  looking  up 
and  down  the  river  said,  "  Why,  we  have  made  no 
people  for  this  beautiful  valley,  and  nothing  left  to 
make  them  from."  "  True,"  said  the  coyote,  "  noth- 
ing but  a  few  drops  of  the  heart's  best  blood  left  on 
my  hands.  Bring  me  some  water  from  the  river." 
This  was  done.  While  the  coyote  washed  his  hands, 
he  sprinkled  the  ground  with  blood  and  water,  and  lo  ! 
the  noble  Nez  Perces  sprang  up. 

In  the  clear  light  of  the  Gospel,  this  myth  looks  very 
silly  to  them  now,  but  it  was  fully  believed  in  the  olden 
time. 

ALLALIMYAH 

Al-la-lim-yah,  the  Mountain  Spirit,  or  Spirit  of  the 
Wind,  was  in  the  form  of  a  person,  a  tall,  old  man, 
taller  than  any  tree,  walking  to  and  fro  continually, 
never  resting,  never  eating — wailing  and  weeping. 
Tears  of  blood  were  constantly  dropping,  not  only 
from  his  eyes,  but  from  the  great  staff  which  he  car- 
ried in  his  hands.  Many  of  the  people  a  long  time 
ago  tried  to  touch  his  person,  but  found  nothing  in 
their  hands  but  air.  They  could  not  tell  whether  man 
or  woman  they  grasped.  With  his  breath  he  started 
all  the  breezes.  If  he  did  rest  a  moment,  it  was  at  his 
turning-places.  One  of  these  was  over  at  that  moun- 
tain, "  Ya-mas-tas,"  near  Moscow.  The  other  turning- 
place  was  near  Asotin.  He  was  on  the  go  all  the 


260     The  Nez  Perces  Since  Lewis  and  Clark 

time,  first  one  way,  then  turned  and  went  back  over 
the  same  road.  Now  that  mountain,  Yamastas,  is 
where  the  Nez  Perces  took  refuge  at  the  time  of  the 
great  flood  (Noah's),  when  all  other  places  but  that 
one  had  been  submerged.  The  stone  is  there  yet  in 
which  they  pounded  their  kouse  (root  for  food).  The 
people  say  it  looks  just  like  one  of  their  old  mortars. 

Allalimyah  was  a  great  spirit,  ranking  higher  than 
the  Spirit  of  the  Cold  or  Heat.  He  it  was  who  sent  the 
"  Wy-ya-kin  "  in  form  of  bird  or  beast,  to  their  sons  or 
daughters  when  alone  on  the  mountains. 

WYYAKIN 

"  Wy-ya-kin  "  was  an  attending  spirit.  When  a 
child  was  seven,  eight,  or  ten  years  old,  he  or  she  was 
sent  off  to  the  mountains  alone,  to  get  his  or  her 
"  Wy-ya-kin,"  and  with  it  a  new  name.  The  child 
was  to  remain  there  night  as  well  as  day — having 
nothing  to  eat — until  some  animal  or  bird  would  come 
and  speak  to  the  child.  Then  he  was  free  to  return. 
A  feather  of  that  species  of  bird,  or  a  tail  of  the  kind 
of  animal  that  talked  to  him,  was  to  be  kept  and  worn 
throughout  life  as  a  symbol  of  his  attending  spirit.  No 
arrow  could  kill  him.  He  was  invulnerable  while  he 
kept  it  and  trusted  in  it. 

And  how  they  held  to  that  feather  or  tail !  How 
hard  to  throw  it  away  even  after  the  Gospel  came. 
At  the  funeral  of  a  child,  the  last  of  a  family  of  eight 
girls  and  boys,  a  woman  whispered  to  me,  "  We  think 


Appendix  26 1 

the  mother  has  not  thrown  away  her  Wyyakin,  but 
is  hiding  it  somewhere,  and  that  is  the  reason  her 
children  all  die." 

The  people  tell  yet  how  afraid  they  were  to  go  alone 
to  the  mountains  for  their  Wyyakin.  This  trying  ex- 
perience was  to  make  them  courageous  also. 

Al-la-lim-yah,  the  Spirit  of  the  Wind,  or  Mountain, 
was  all-important  in  this  matter.  He  it  was  who  sent 
the  bird  or  animal  to  speak  to  the  child.  Sometimes 
from  sheer  exhaustion  the  child  would  fall  asleep,  and 
in  his  dreams  would  see  the  Wy-ya-kin.  In  after-life 
the  Christian  has  scruples  about  eating  his  Wy-ya-kin, 
reminding  us  we  need  the  same  charity  for  the  weak 
Nez  Perces  that  Paul  had  for  his  weak  brethren  at 
Corinth — "  If  meat  cause  my  brother  to  offend,  I  will 
eat  no  meat,"  etc. 

THE  MAGPIES 

This  was  before  the  people  came.  The  coyote  said 
to  his  nephew,  his  sister's  son,  the  fox,  "  I  want  you 
to  run  a  race  with  five  brother  elks,  and  if  you  outrun 
them,  we  will  cut  their  throats  and  we  will  have  a  great 
feast  for  ourselves."  As  the  coyote  was  the  acknowl- 
edged lawmaker,  all  the  animals  were  called  and  took 
position  to  watch  the  race.  From  their  high  ground 
they  could  see  if  it  was  an  honest  contest.  Great  was 
the  excitement — for  all  knew  the  elks  were  good  run- 
ners. Surely,  some  one  of  the  five  brothers  would 
win  the  race.  But,  no  !  no  !  The  fox  did,  and  did 


262     The  Nez  Perces  Since  Lewis  and  Clark 

honest  running — no  sly  outwitting  either  the  five  elks 
or  the  spectators.  He  reached  the  limit  and  doubled 
the  ground  with  ease.  The  five  elks  were  beheaded, 
the  buffalo  tent  put  up  to  smoke  the  venison  so  that 
nothing  would  be  lost,  and  the  coyote  and  fox  had 
given  another  illustration  of  their  authority  and  power 
over  even  larger  animals  than  themselves.  They 
rested  on  their  honours  while  the  stomach  was  com- 
forted, but  when  the  cravings  of  hunger  were  felt 
again,  the  coyote  cast  his  longing  eyes  upon  the 
mountain  sheep,  and  told  the  fox  he  must  run  another 
race,  with  five  mountain  sheep  (males).  So  the  ani- 
mals were  called,  and  assembled  at  the  call  of  their 
king,  who  said  to  the  fox,  "  The  mountain  sheep  is 
good  eating.  Do  not  be  faint-hearted.  Many  wit- 
nesses are  about  you."  So  spake  the  coyote  to  his 
nephew,  the  fox.  Off  they  started,  but  it  was  not  long 
the  sheep  were  upon  the  track  until  their  friends  could 
see  they  began  to  pant.  They  knew  why — because 
they  were  large  and  fat.  So  one  of  the  five  sheep 
said — "No  use  trying  any  longer."  They  gave  up 
quickly  and  were  beheaded.  The  coyote  and  fox  al- 
ways carried  little  stone  knives  with  them. 

All  was  peace  for  a  time,  but  that  did  not  last  very 
long.  The  next  want  of  the  coyote  was  for  something 
to  adorn  himself  with.  He  said  to  the  fox,  "  You 
must  run  a  race  with  five  magpies.  I  want  the  wings 
and  tails  for  ornaments  for  my  head."  But,  "  No," 
said  the  fox.  "  I  do  not  want  to  run.  The  magpies 


Appendix  263 

are  fierce.  I  am  afraid  of  them  although  they  are 
small."  "  Go,  go,"  said  the  coyote.  The  magpies 
were  called  and  all  preliminaries  settled  for  the  race. 
The  coyote  had  already  sent  for  the  animals  to  as- 
semble. The  race-track  was  to  be  up  and  back  a 
precipitous  mountain,  so  for  better  position,  many  of 
the  animals  perched  themselves  on  the  crest  of  the 
mountain.  All  started  off.  The  coyote,  of  course, 
was  at  the  bottom,  awaiting  results,  knife  in  hand. 
Not  much  betting  on  the  magpies  as  they  watched 
the  fox  gracefully  climb  from  rock  to  rock,  but  as 
they  began  to  descend,  the  magpies  surprised  their 
friends  by  clapping  their  wings  tight  to  their  sides  and 
holding  them  there.  Down  they  went,  like  a  canoe 
running  the  rapids.  At  the  bottom,  the  fox  found 
the  victorious  magpies  waiting  to  take  his  head  off. 
He  plead, "  O,  let  me  dip  myself  in  the  brook  and  cool 
myself  before  I  die."  So  down  he  ran  and  hid  him- 
self in  the  bushes  and  under  the  roots  in  the  water. 
But  the  magpies'  sharp  eyes  found  him — jerked  him 
out  and  killed  him.  It  had  not  turned  out  as  the 
coyote  had  expected,  and  he  was  nowhere  in  sight 
when  the  end  came. 


MYTH  OF  THE  SEASONS 

When  the  clouds  from  the  Northeast  met  the 
clouds  from  the  Southwest,  they  mingled  as  if  fight- 
ing. When  "  Youn,"  or  Cold,  is  not  so  strong  as 


264    The  Nez  Perces  Since  Lewis  and  Clark 

"  Lo-ki-ye-wah,"  Heat,  then  the  Chinook  wind  pre- 
vails. A  long  time  ago  the  five  sons  of  Youn,  "  Halp 
Halp,"  and  the  five  sons  of  Lo-ki-ye-wah,  "  Te-kits-e- 
yah,"  met  and  fought  a  long  time.  The  children  of 
Lo-ki-ye-wah  were  all  killed  but  one  daughter.  She 
was  with  child.  She  returned  towards  the  South 
where  she  lived  in  her  little  tent.  Her  child  was 
born,  a  son.  She  cared  for  him  well,  constantly  tell- 
ing him  of  the  enmity  between  Youn,  the  Cold,  and 
Lo-ki-ye-wah,  the  Heat.  When  that  son  grew  up,  he 
came  as  far  north  as  the  eastern  side  of  The  Dalles. 
There  he  met  the  grandchildren  of  Youn.  There  was 
a  frozen  sea  there  then.  They  fought  on  ice.  Youn 
got  wooden  vessels  of  grease  and  spread  it  on  the  ice. 
Lokiyewah  poured  warm  water  on  it.  They  still 
fought  although  the  ice  was  crushing  under  them. 
The  coyote,  boss  of  all,  appeared  upon  the  scene  and 
cut  the  throat  of  Lokiyewah,  saying,  "  From  this  time 
onward  it  shall  not  always  be  cold,  neither  shall  it  be 
always  warm.  Part  of  the  time  it  shall  be  warm  and 
part  of  the  time  cold."  So  the  seasons  were  settled. 

This  myth  is  so  well  known  that  in  the  spring-time, 
when  the  high  winds  of  the  mountains  prevail,  the 
people  say,  "Youn  is  not  killed  yet.  The  fight  is 
going  on.  Lokiyewah  is  strong  and  will  conquer,  if 
spring-time.  In  the  fall,  Youn  grows  the  stronger." 
This  battle  was  fought  just  before  the  people  came. 
The  animals  have  had  nothing  to  say  since.  Chinook 
was  a  people,  the  people  of  the  warm  wind. 


Appendix  265 

THE  MYTH  OF  THE  MOUNTAIN  SHEEP 
There  were  five  brothers,  mountain  sheep.  The 
oldest  one  had  a  wife  and  child,  but  somehow  he 
was  not  contented.  He  wandered  away.  He  killed 
a  deer,  ate  some  and  went  to  sleep.  In  some  way  he 
had  hurt  his  hand,  and  in  his  sleep  he  sucked  some  of 
the  blood  from  it.  He  waked  up  and  thought  how 
good  that  tasted.  "What  is  there  around  here  so 
good ! "  He  searched  but  found  nothing.  Then 
somehow  he  tasted  the  blood  from  his  own  hand 
again  and  thought  it  was  delicious.  So  he  cut  off 
the  calf  of  his  leg  and  ate  it.  He  wanted  more,  so 
cut  off  a  piece  from  the  other  leg.  Then  he  thought, 
"  I  look  awful.  I  can  never  go  back  among  my 
friends  again.  If  I  could  just  walk  around  in  the 
water  it  would  not  be  noticed."  Then  he  cut  off 
more  and  more  from  his  body.  He  loved  it  so.  He 
even  cut  off  a  little  bit  of  his  own  tongue  and  ate  that. 
The  brother  next  to  him  became  uneasy  at  his  long 
absence  and  started  out  to  hunt  him  up,  calling  every 
once  in  a  while  his  name.  At  last  he  answered.  The 
brother  said,  "  Come  here  to  me."  He  said,  "  I  can- 
not, a  stick  is  run  through  me,  and  I  cannot  move. 
You  come  to  me."  So  the  brother  approached  him. 
He  took  a  long  rope  made  of  the  entrails  of  the  deer, 
wound  it  up  and  threw  it  as  a  lasso.  He  caught  his 
brother  by  the  foot,  drew  him  up  to  him,  cut  him  up 
and  ate  him.  There  was  nothing  left  but  his  bones. 
A  third  brother  became  uneasy  about  the  two 


266     The  Nez  Perces  Since  Lewis  and  Clark 

brothers.  He  came  like  the  other  one,  calling  as  he 
walked  along.  He  was  answered  in  the  same  way  and 
told  the  same  thing.  "  I  have  got  a  stick  in  me.  I 
cannot  move.  You  come  to  me."  So  the  brother 
approached,  was  caught  by  the  foot  in  the  same  way, 
was  eaten,  piece  by  piece,  and  enjoyed. 

Some  time  afterwards,  the  fourth  brother,  with  care- 
worn heart,  went  out  to  search,  for  these  missing  ones. 
The  same  thing  happened.  He  was  caught  and  eaten 
just  as  the  others  had  been. 

The  fifth  brother  started,  and  as  he  was  going  along 
the  trail  he  stepped  on  a  meadow  lark  and  broke  its 
leg.  "  Oh  !  me !  "  said  the  meadow  lark,  "  what  will 
become  of  me  now  ?  I  cannot  walk."  The  mountain 
sheep  brother  said,  "  I  will  fix  your  leg  and  make  it 
whole,  if  you  will  tell  me  about  my  brothers."  So  the 
meadow  lark  gave  him  the  full  particulars,  and  put 
him  on  his  guard.  She  told  him  to  stick  arrows  all 
over  himself,  so  that  when  the  lasso  was  thrown,  it 
would  be  cut.  So  he  got  himself  ready.  The  brother 
called  him.  He  approached,  and  the  lasso  was  thrown 
as  before,  but  this  time,  it  gave  way.  The  fifth 
brother  hastened  home  and  told  the  coyote  all 
about  it. 

The  coyote  said  to  his  friends,  "  We  will  leave  this 
place.  We  do  not  want  him  coming  back  among  us. 
We  are  afraid  of  him."  He  said  to  the  man's  wife, 
"  You  come  along,  too."  But  she  said,  "  No,  I  will 
stay  here.  You  are  not  my  man,  and  I  will  not  go 


Appendix  267 

away."  They  all  went  off  and  left  her  and  her  baby 
there  alone.  She  lived  by  the  Clearwater,  in  Kamiah. 
Now  as  she  sat  there  one  day  she  heard  some  one 
singing.  She  listened,  and  knew  the  voice.  It  was 
her  husband.  He  had  made  up  his  mind  to  return 
home.  So  he  got  himself  ready.  He  gathered  up  the 
bones  of  his  brothers,  tied  them  together  with  the 
piece  of  the  lasso,  threw  them  over  his  shoulder  and 
started.  As  he  came  along  he  thought  of  the  five 
beautiful  maidens  of  Coeur  d'Alene  and  began  mourn- 
fully to  sing,  "  What  will  the  five  beautiful  maidens  of 
the  Cceur  d'Alene  say  when  they  hear  I  have  killed 
my  brothers  !  What  will  the  five  beautiful  maidens  of 
the  Coeur  d'Alene  say  when  they  hear  I  have  killed 
my  brothers ! "  He  was  singing  it  over  and  over 
again  and  the  bones  were  rattling  on  his  back. 

His  wife  listened,  and  was  not  so  brave  as  when  the 
people  left  her.  He  came  to  her  door,  threw  down 
the  bones,  and  entered.  She  knew  what  it  meant. 
She  was  nursing  the  baby.  He  took  the  baby  from 
her  and  sat  down.  He  began  dandling  it  on  his  knees 
and  singing,  "  Oh  !  my  child,  I  will  eat  you.  Oh  !  my 
child,  I  will  eat  you." 

Then  she  was  afraid  and  thought  quickly  of  what 
she  could  do.  She  hid  a  big  horn  spoon  under  her 
arm  as  she  stirred  about,  and  then  said  to  him,  "  Just 
give  me  the  child  for  a  little  while.  It  is  not  clean.  I 
will  take  it  to  the  brook  and  wash  it  in  honour  of  your 
home-coming."  He  was  not  willing  at  first,  but  she 


268     The  Nez  Perces  Since  Lewis  and  Clark 

said  so  many  nice  things  about  making  the  child  nice 
and  clean  in  his  honour,  that  at  last  he  gave  it  to  her 
and  told  her  to  be  quick  about  it. 

She  hurried  down  to  the  river  and  told  the  willow 
on  the  bank  to  cry  like  a  child,  and  when  he  called  to 
answer — "  In  a  little  while  I  will  be  ready,"  and  then 
to  keep  on  crying  like  a  child.  She  put  her  spoon 
into  the  river,  and  lo  !  it  became  a  canoe.  So  off  she 
went  up  the  river  to  where  the  coyote  and  her  friends 
were,  and  told  them.  Then  Mo-ki,  the  crane,  said,"  If 
you  will  do  as  I  say,  I  will  kill  him  when  he  comes. 
Just  bury  me, — right  on  the  side  of  the  hill  (by  Isaac's, 
it  was),  face  to  the  river,  with  one  leg  straight  down 
and  the  other  bent."  They  did  so.  Only  covered  the 
body,  but  the  legs  could  be  seen. 

Pretty  soon  along  came  the  old  brother.  He  turned 
the  corner  and  saw  the  body,  and  said,  "  Oh  !  are  you 
dead !  "  So  he  put  the  bones  down  and  went  sighting 
around,  and  began  to  cut  away  at  Mo-ki's  leg.  He 
meant  to  eat  it.  As  he  was  stooping  down,  Mo-ki 
kicked  out  the  bent  leg  hard,  and  hit  the  old  fellow 
and  he  went  all  to  pieces.  He  was  about  all  gone 
anyway. 

The  Nez  Perces  think  this  myth  contains  good 
teaching.  They  use  it  to  illustrate  the  course  of  the 
gambler  and  drunkard.  I  suppose  they  would  say  the 
bones  he  carried  around  with  him  meant  remorse. 
They  say  when  a  man  drinks  and  gambles,  he  eats 
himself,  wife,  children  and  all  his  friends. 


Appendix  269 

NAMES 

The  child  did  not  receive  its  name  until  six,  seven, 
or  eight  years  old.  Up  to  that  time  it  had  some  pet 
name,  as  "  My  child,"  "  My  darling."  Then  the  Spirit 
of  the  Wind,  "  Al-la-lim-yah,"  gave  the  child  a  name. 
So  the  first  names  were  all  given  by  him.  In  after 
generations  the  boy  was  called,  usually,  after  the 
father's  people — the  girl,  after  the  mother's.  If  there 
was  any  debate  about  the  child's  name,  whether  it 
should  be  called  after  the  father  or  the  mother,  the 
people  settled  it  at  the  next  Feast  of  the  Dead — by 
father  or  mother  taking  something  there,  such  as  a 
blanket.  After  the  distribution  of  all  that  belonged  to 
the  dead  was  made,  the  parent  would  hold  up  the  gift, 
or  show  it,  announce  the  name,  and  say,  "  I  wish  my 

child's  name  to  be ."     An  old  man  or  woman 

would  say,  "  Aah,"  then  all  would  say, "  Aah."  Thus 
assent  was  given.  The  gift  was  laid  down  for  any  one  to 
take  up.  The  child  after  that  was  called  by  that  name. 

Sometimes  in  after-life  a  person  rejected  the  name 
by  which  he  was  called  and  wanted  it  changed.  He 
could  go  through  the  same  process — make  a  present 
at  a  gathering  and  the  people's  consent  would 
change  it. 

Men's  names  were  from  the  large  birds,  and  fierce 
animals.  Women's  names  from  the  lesser  animals  and 
birds,  or  from  the  land.  If  from  the  land,  it  has  the 
suffix  "  mah  "  or  "  my."  All  tribes  used  such  names 
as  Bear,  Wolf,  Goose,  Eagle,  for  men's  names. 


270     The  Ncz  Perces  Since  Lewis  and  Clark 

The  coyote  is  in  evidence  all  through  Nez  Perces 
traditions,  proclaiming  himself  at  all  times  to  be  in- 
vulnerable. "  I  may  be  killed  or  drowned  twenty 
times,  but  still  I  live."  He  was  the  chief  of  the  larger 
animals.  "  Al-le-tup-nin,"  the  mink,  chief  of  the 
smaller,  furred  animals. 

Original  names  were  from  "  Al-la-yim-yah,"  Spirit 
of  the  Wind ;  "  Ah-lew-yah,"  Winter ;  "  Lo-ki-ye- 
wah,"  Heat.  Any  variations  in  meaning  were  usually 
made  by  the  addition  of  suffixes  to  this  root. 

Chief  names  were  from  large  birds,  beasts  and  the 
sun.  No  names  from  the  moon.  Moon  is  simply  the 
son  of  the  Night  Sometimes  children  or  people  were 
given  names  from  some  striking  peculiarity  seen  about 
them,  as  "  Timps-te-te-lew,"  large  cherries.  (Her  eyes 
looked  like  them.)  "  Hin-ma-toun-se-lu,"  the  light- 
ning's eyes.  There  were  many  outlandish  names  with 
seemingly  no  reason  for  them. 

They  had  a  vague  idea  of  a  place  of  sorrow,  where 
the  bad  spirits  were.  There  was  no  talk  of  the  Happy 
Hunting  Ground. 

BURIAL  CUSTOMS 

When  any  one  dies,  a  rider  is  sent  all  around  to  say, 
"  Now sleeps." 

Sometimes  there  are  those  who  would  like  to  stand 
and  talk  a  little  to  the  departed  one,  then  bow  the 
head  as  if  bidding  the  dear  one  "  good-bye."  Even 


Appendix  271 

yet,  at  times  the  minister  will  say,  "  Do  not  bow  your 
head.  The  soul  has  gone.  Only  the  outside  case  lies 
before  you." 

The  heathen  show  their  sorrow  by  dishevelled  locks, 
and  untidy  appearance,  while  telling  over  the  many 
good  qualities  of  their  friend. 

They  used  to  bury  many  things  with  the  dead. 
Some  few  will  even  yet  drop  in  a  blanket  or  a  dress 
which  had  been  worn  by  the  departed.  It  is  only  a 
very  few  of  the  heathen  who  bury  as  they  used  to. 
They  may  have  a  medicine  man  drumming  around 
the  sick  and  dying,  but  when  all  is  over,  they  want  a 
Christian  burial. 

They  give  all  the  things  belonging  to  the  dead 
away — privately,  if  Christians  ;  in  a  most  public  man- 
ner, if  heathen.  This  public  gathering  we  call  the 
Feast  of  the  Dead.  It  is  very  hard  to  break  up  this 
old  custom.  Of  course  each  one  has  a  curiosity  to 
see  what  he  will  get. 

In  the  very  olden  times,  they  piled  stones  over  a 
shallow  grave.  There  was  such  a  thing  as  burying 
alive.  They  tell  of  a  father — very  old — who  got  down 
in  his  son's  grave  and  was  actually  buried.  He  did 
not  want  to  live  any  longer. 

Another  story  is  told  of  a  man  who  said  he  must  be 
buried  with  his  friend,  but  when  they  went  to  push  him 
in,  he  jumped  across  and  got  away. 

They  used  to  burn  or  tear  down  the  houses  of  the 
dead.  That,  of  course,  is  broken  up,  but  I  see  they 


272     The  Nez  Perces  Since  Lewis  and  Clark 

just  a  little  prefer  to  live  somewhere  else  for  a  little 
time.  They  are  children  of  Nature  and  love  to  carry 
out  their  impulses.  The  desolate,  lonely  place  is  too 
much  for  them. 


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